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THE 


SONG  OF  SOLOMON 


COMPARED 


Solitl]  ot^er  flirts  of  Scriptun* 


ADELAIDE  LEAPER  NEWTON. 


'TEXTLT   OUE  rELLOWSHIP  19  WITH  THE   FATHER   AND   WITH   HIS  B0» 

jKBUS  0HBI8T." — 1  John  i,  3. 


NEW    YORK: 
EGBERT    CARTER    &    BROTHERS, 

No.    630    BROADWAY. 

1858. 


8TEBE0TTFEO    BY  S.B.THOMSON,  PRINTED  BT 

TaOHA:!   e.  SMITH,  BINDER,  E.O.JENKINSa 

t2  >&  84   Beekman-street.  82  &  84  Beekman-st.  26  Frankfort-st. 


ESTTEODUCTOEY    THOUGHTS 


S0ng  0f  S0l0m0n. 


"  The  general  character  of  this  Book  in  contrast 
to  Ecclesiastes  is  very  striking.  Ecclesiastes,  from 
beginning  to  end,  tells  of  the  vanity  of  the  creature 
— Canticles,  of  the  sufficiency  of  the  Beloved.  In 
Ecclesiastes,  the  world  is  searched  through  and 
through  in  all  its  treasures  of  wisdom,  of  pleasure, 
and  of  riches ;  but  an  object  to  satisfy  the  heart  is 
not  found  in  them  all. 

"  All  is  vanity,  yea,  vanity  of  vanities  ! 

"  In  Canticles,  what  a  contrast !  An  object  to 
satisfy  the  heart  is  found ;  that  object  is  not  the 
creature,  but  the  Beloved.  One  verse  in  St.  John's 
Gospel  gives  the  contrast  perfectly,  John  iv.  14. 
Ecclesiastes  is  the  first  half  of  the  verse — '  Whoso- 
ever drinketh  of  this  water  shall  thirst  again ;' 
Canticles  is  the  latter  half  of  the  verse — '  Whoso- 
ever drinketh  of  the  water  that  I  shall  give  him 
shall  never  thirst^     '  His  love'  is  better  than  wine, 


IV  INTRODUCTORY    THOUGHTS    ON 

than  riclies,  tlian  treasures,  than  all  things." — Ex- 
tract. 

Thus  the  Book  is  full  of  Jesus.  But  it  is  Jesus  in 
a  peculiar  character.  He  is  not  seen  here  as  "  Sav- 
iour," nor  as  "  King,"  nor  as  "  High  Priest,"  nor  as 
"  Judge,"  nor  as  "  Prophet,"  nor  as  "  the  Captain 
of  our  Salvation,"  nor  as  "  the  Great  Shepherd  of 
the  sheep,"  nor  as  "  the  Mighty  God,"  nor  as  "  the 
King  of  kings,"  nor  as  his  people's  "  Surety" — No  ! 
it  is  in  a  dearer  and  closer  relation  than  any  of  these 
— it  is  Jesus  as  our  "  Bridegroom,"  Jesus  in  mar- 
riage union  with  his  Bride,  his  Church. 

This  is  a  great  mystery,  but  it  is  one  of  most 
peculiar  preciousness  to  "  all  them  that  love  our  Lord 
Jesus  Christ  in  sincerity."  It  pervades  every  part 
of  Holy  Scripture.  It  was  first  revealed  in  Adam 
and  Eve  in  Eden,  Gen.  i.  27,  and  ii.  21 — 24.  It 
was  more  fully  brought  out  in  the  typical  characters 
of  the  Old  Testament ;  as,  for  example,  in  Boaz  and 
Ruth  ;  it  was  distinctly  taught  in  the  betrothment 
of  the  Jewish  nation ;  and  it  is  plainly  declared  in 
the  spiritual  language  of  the  Epistles — "I  have 
espoused  you  to  one  husband,  that  I  may  present 
you  as  a  chaste  virgin  to  Christ"  2  Cor.  ii.  2. 

The  Song  of  Solomon  is  to  be  understood  as  the 
mutual  interchange  of  the  aft'ections  of  the  Bride- 
groom and  the  Bride.  It  is  the  experience  of  the 
soul  towards  Christ  in  this  peculiar  relationship. 

We  may  be  quite  as  safe,  though  we  realise  our 
interest  in  Christ  onli/  as  our  Saviour  from  the  guilt 


THE    SONG    OF    SOLOMON.  V 

and  condemnation  of  sin  ;  or  if  we  know  liim  only 
one  step  further,  as  the  Captain  of  our  Salvation, 
making  us  more  than  conquerors  in  fighting  the 
good  fight  of  faith.  But  it  is  our  privilege  [and  a 
great  one)  to  know  him  in  a  world  that  passeth 
away,  wherein  we  are  but  strangers  and  pilgrims, 
ever  learning  the  bitterness  of  creature-disappoint- 
ments, and  the  drying  up  of  creature-streams  of 
happiness — as  the  one  object  in  whom  our  aftections 
may  supremely  centre  with  no  danger  of  excess,  no 
fear  of  disappointment,  no  possibility  of  coolness  or 
variableness,  in  return ;  but  rather,  in  tohose  love  we 
shall  meet  with  a  response  that  shall  make  our  love 
as  nothing,  by  reason  of  the  love  that  excelleth  ! 

This  is  our  privilege — a  purchased  privilege — ours 
in  virtue  of  our  relationship  in  Jesus. 

The  question  is  never  once  raised  throughout  the 
Book  whether  indeed  it  is  so  or  not.  Grief  and 
sadness  arise  from  other  causes.  For,  as  the  one 
grand  aim  of  the  Bride  throughout  is  the  enjoy- 
ment of  free,  uninterrupted,  and  constant  com- 
munion with  the  Beloved,  so  the  grand  source  of 
sorrow  and  distress  is  when  seasons  of  coldness, 
lukewarmness,  and  drowsiness  ever  and  anon  creep 
over  the  soul,  coming  between  it  and  Jesus,  like 
clouds  which  hide  the  sun — not,  indeed,  affecting  its 
bright  shining,  but  effectually  hindering  the  genial 
warmth  of  its  cheering,  enlightening,  and  life-giving 
rays  from  reaching  the  soul. 

One  of  the  most  striking  features  of  this  Book  is 


VI  INTRODUCTORY    THOUGHTS. 

the  development  of  the  onward,  ripening  progress 
of  Christian  experience,  as  traced  through  the 
spring,  summer,  and  autumnal  seasons,  chap,  ii.,  iv., 
and  vi.  "  First  the  blade,  then  the  ear ;  after  that 
the  full  corn  in  the  ear." 

And  one  of  its  most  prominent  characteristics  is, 
that  THE  PERSON  of  Christ  is  dwelt  on  rather  than 
his  work  and  offices.  He  is  loved,  so  to  speak,  for 
his  own  sake.  It  is  "  his  own  self''  that  is  the  much- 
loved  object. 

May  our  affections  more  and  more  centre  in 
Jesus  ;  and  may  he  be  the  constant  companion  and 
friend  of  our  otherwise  desolate  and  unsatisfied 
hearts,  "  until  the  day  break  and  the  shadows  flee 
away,"  and  "  the  marriage  of  the  Lamb"  be  come  ! 


C0ntnUs. 


PAOK 

CHAPTER  1 9 

CHAPTER  II 51 

CHAPTER  III 88 

CHAPTER  IV 110 

CHAPTER  V 147 

CHAPTER  VI 195 

CHAPTER  VII 224 

CHAPTER  VIII 262 


€^t  fang  nf  Inlomnn 


COMPAKED  WITH   OTHER   PARTS   OF   SCRIPTURE. 


*'  THIS   18   A   QRKAT   MYSTERY  ;    BUT   I   SPEAK   CONOEENIlfQ   OHBIST 
AND   THE   CHURCH." — Eph.  V.  27. 


CHAPTEE  I. 

Verse  1. 

"S^^e  ^ong  of  songs,  fobiclj  is  ^olomoit's." 

"  Let  the  word  of  Christ  dwell  in  you  richly 
in  all  wisdom,  teaching  and  admonishing  one 
another  in  psalms  and  hymns  and  spiritual 
songs,  singing  with  grace  in  your  hearts  to  the 
Lord,"  Col.  iii.  16  ;  Eph.  v.  19.  For  "  it  is  a 
good  thing  ...  to  sing  praises  unto  thy  name, 
O  most  High,"  Ps.  xcii.  1 — 3 ;  Ixxxix.  1. 

It  was  thus  that  Moses  sang,  to  celebrate  the 
exodus  and  redemption  of  Israel  from  the  land 


10  THE    SONG    OF    SOLOMON. 

of  Egypt,  Ex.  XV.  It  was  thus  that  Deborah 
sang,  to  celebrate  the  victory  of  Barak  over 
S'lsera,  Judges  v.  It  was  thus  David  sang,  "  in 
the  day  that  God  delivered  him  out  of  the 
hand  of  all  his  enemies,"  2  Sam.  xxii.  It  was 
thus  that  Paul  and  Silas^  even  in  the  prison, 
"  sang  praises  unto  God  at  midnight,"  Acts 
xvi.  Israel  shall,  in  like  manner,  sing  "  in  the 
land  of  Judah"  the  song  that  is  prepared  for 
them  in  the  coming  day  of  their  restoration, 
Isa.  xxvi. 

And  yet  all  these  are  but  foretastes  of  the 
heavenly  song  which  shall  be  sung  by  the  re- 
deemed out  of  "  all  nations,  and  kindreds,  and 
people,  and  tongues," Eev.  vii.  9,  &c. — "a  new 
song" — "  the  song  of  the  Lamb  !"  Eev.  xiv.  3, 
and  XV.  2 — 4, 

The  heavenly  song  will  be  sung  bj  the 
Church  of  Christ  iii  glory  ;  "  the  Song  of  songs, 
which  is  Solomon's,"  is  the  song  they  sing  here 
upon  earth. 

Pre-eminence  is  given  to  it  above  every 
other,  when  it  is  called  "the  Song  of  songs," 
which  double  rendering  is  very  emphatic  in 
the  Hebrew.      Thus  Jehovah   is   called   the 


CHAPTER    I.  11 

"God  of  gods  and  Lord  of  lords,"  Deut.  x. 
17;  and  Christ  is  called  "King  of  kings  and 
Lord  of  lords,"  Eev.  xix.  16.  So  also  the 
"most  holy  place"  is  called  "the  holj"  of  ho- 
lies," signifying  that  it  was  the  treasury  of  the 
highest  and  most  sacred  mysteries  of  God. 
And  St.  Paul  has  explained  to  us  how  great  is 
the  mystery  contained  in  this  "  Song  of  songs," 
when  he  declares,  "^r  this  cause  shall  a  man 
leave  his  father  and  mother,  and  shall  be  joined 
unto  his  wife,  and  they  two  shall  be  one  flesh. 
This  is  a  great  mystery ;  hut  I  sjjeak  concerning 
Christ  and  the  Church^'  Eph.  v.  31,  32. 

The  mystic  union  is  involved  in  the  attrib- 
uting of  the  Song  to  Solomon ;  for  it  is  uttered 
mutually  by  Christ  and  by  his  Church,  but  it 
is  attributed  to  him  only,  for  they  are  not 
twain,  but  one.  And  she  is  lost  sight  of  in 
him.  The  same  Spirit  actuates  both ;  for  the 
Head  and  the  members  form  hut  one  Christ. 
The  Song  is,  therefore,  emphatically  "  Sol- 
omon's," or  Chrisfs. 


12  THE    SONG    OF    SOLOMON, 

Verse  2. 

'"^tt  I/im  ^iss  me  foUlj  tlje  JBlsscs  of  Ijts  piont^." 

This  abrupt  commencement  bespeaks  the 
impassioned  affections  of  the  Bride.  She  is  so 
wholly  engrossed  with  thoughts  of  her  Be- 
loved, that  she  does  not  stay  to  explain  of 
whom  she  speaks.  Just  as  Mary  at  the  sepul- 
chre, looking  for  Jesus,  addressed  herself  to 
one  whom  she  believed  to  be  the  gardener, 
exclaiming,  "  If  thou  hast  borne  him  hence, 
tell  me  where  thou  hast  laid  him,  and  I  will 
take  him  away,"  John  xx.  15 — as  though 
every  one  must  know  whom  she  sought — as 
though  there  were  but  one  object  to  be  cared  for 
—  One  for  whom  she  would  count  all  things 
else  but  loss,  Phil,  iii,  7,  8  ;  and  07ie  pearl  of 
great  price,  to  buy  which  she  would  sell  all 
that  she  had,  Matt.  xiii.  44 — 46.  For,  "  Whom 
have  I  in  heaven  but  thee  ?  and  there  is  none 
upon  earth  that  I  desire  beside  thee,"  must  ever 
be  the  language  of  the  Bride  of  Christ. 

"Let  him  kiss  me."     A  kiss  is  a  token  of 


CHAPTER   I.  13 

very  near  and  intimate  friendship,  or  of  re- 
lationship. It,  therefore,  bespeaks,  in  this 
instance,  the  intimacy  and  closeness  of  the 
relationship  between  Jesus  and  his  Church. 
We  have  a  striking  representation  of  it  in  the 
case  of  David  and  Jonathan,  in  1  Sam.  xx. 
41 :  "  They  kissed  one  another,  and  wept  one 
with  another,  until  David  exceeded." 

But  a  kiss  is  also  a  token  of  reconciliation, 
which  we  have  beautifully  brought  before  us 
in  the  Prodigal  Son  returning  to  his  father's 
house  : — "  When  he  was  yet  a  great  way  off, 
his  father  saw  him,  and  had  compassion,  and 
ran,  and  fell  on  his  neck,  and  hissed  Mm" 
&c. — Luke  XV.  20.  And  a  similar  instance  of 
reconciliation  occurs  in  the  history  of  Joseph, 
who,  in  making  himself  known  to  them,  ^^ kissed 
all  his  brethren,  and  wept  upon  them :  and 
after  that  his  brethren  talked  with  him,"  Gen. 
xlv.  15.  *'  God  was  in  Christ,  reconciling  the 
world  unto  himself,"  2  Cor.  v.  18 — 21 ;  Eom. 
V.  10,  11 ;  Col.  i.  21 ;  Heb.  ii.  17. 

"With  the  kisses  o/ /m  mouth;"  for  "his 
mouth  is  most  sweet,"  Cant.  v.  16;  "Neither 
was  guile  found  in  his  mouth ;"  "  All  bare  him 


14  THE    SONG    OF    SOLOMON. 

witness,  and  wondered  at  the  gracious  words 
whicli  proceeded  out  of  his  mouth/'  Luke 
iv.  22  ;  1  Pet.  ii.  22  ;  Matt.  iv.  4.  And,  there- 
fore. Job  declares :  "  I  have  esteemed  the 
words  of  his  mouth  more  than  my  necessary 
food,"  Job  xxiii.  12. 

Contrast  "  his  mouth"  with  ours^  Jas.  iii.  2 
—10. 

"iax  lljg  lobe  is  better  tljau  mm." 
"  Thy  love" — the  love  of  Jesus :  truly  it  is 
sweet.  Very  tender  is  the  love  between  the 
Husband  and  his  Bride ;  therefore  she  ex- 
claims, "  Let  him  kiss  me  with  the  kisses  of 
his  mouth."  Dearer  is  such  love  than  the 
choicest  earthly  good — more  refreshing,  more 
reviving,  more  strengthening.  It  is  "  an  ever- 
lasting love," — Jer.  xxxi.  3.  "  Having  loved 
his  own  which  were  in  the  world,  he  loved 
them  unto  the  end,"  John  xiii.  1.  How  un- 
like a  mere  earthly  passion,  producing  a  sud- 
den flash  of  excitement,  and  dying  away  again ! 
"  Thy  love  is  better  than  wine" — "  Thy  lov- 
ing-kindness is  better  than  life,"  Ps.  Ixiii.  3. 
Oh!    to  comprehend  more  of  "the  breadth, 


CHAPTER    I.  16 

and  length,  and  depth,  and  height;  and  to 
know  the  love  of  Christ  which  passeth  know- 
ledge I"  "  Greater  love  hath  no  man."  It 
was  love  "  strong  as  death,"  John  xv.  13  ; 
Cant.  viii.  6.  It  was  the  very  same  love  as 
that  wherewith  the  Father  loved  the  Son  ! — 
"•  as  the  Father  hath  loved  me,  so  have  I  loved 
you,"  John  xv.  9.  Well,  therefore,  may  we 
exclaim  with  David,  "  How  excellent  is  thy 
loving-kindness,  O  God !"  for  "  thou  shalt 
make  them  drink  of  the  river  of  thy  pleasures," 
Ps.  xxxvi.  7 — 10, — an  exhaustless  stream — 
"  BETTER  than  wine  \" 

Verse  3. 

"  ^Mawse  of  iht   ^nhat  of  tijg   goob  Ointments,  tijg 
|lam£  is  as  dintnuiit  poureir  fortlj." 

"When  Mary  brake  the  box  of  ointment  of 
spikenard,  very  costly,  we  read  that  "  the 
house  was  filled  with  the  odor  of  the  oint- 
ment," John  xii.  3.  It  is  thus  when  the 
"  name"  of  Jehovah  is  revealed  :  "  thy  name 
is  ointment  poured  forth." 

For  God's  name  is  the  expression  of  his 
nature,  character,  and  attributes,  as  we  may 


16  THK    SONG    OF    SOLOMOX. 

learn  from  the  proclamation  of  it  to  Moses, 
Ex.  xxxiv.  5 — 7.  But  it  is  essentially  Jesus : 
"  Thou  shalt  call  his  name  Emmanuel,  which, 
being  interpreted,  is,  God  with  us,"  Matt.  i. 
23  ;  in  him  the  ointment  is  "  poured  forth,"  the 
name  of  God  is  exhibited ;  and  wheresoever 
Jesus  comes,  the  place  is  filled  with  the  sweet 
odor  of  "  the  name"  of  our  God.  Thus  it  is 
written,  "The  Word  was  made  flesh,  and 
dwelt  among  us,  and  we  beheld  his  glory ;" 
there  was,  as  it  were,  the  breaking  of  the  box, 
that  the  ointment  might  be  "  poured  forth." 
God  revealed  his  name  in  the  person  of  his 
dear  Son,  Isa.  vii.  14 ;  ix.  6. 

It  is  compared  to  ointment  because  it  was 

1.  Most  precious  and  costly,  Ex.  xxx.  23 — 

25 ;  Ps.  cxxxiii.  2 ;  Mark  xiv.  3 ;  John 
xii.  3 ;  "  Unto  you,  therefore,  which  be- 
lieve, he  is  precious,"  1  Pet.  ii.  7. 

2.  Of  sweet  odor,  John  xii.  3.     "  Christ  also 

hath  loved  us,  and  hath  given  himself 
for  us,  an  offering  and  a  sacrifice  to  God, 
for  a  sweet-smelling  savor,"  Eph.  v.  2. 

3.  Compounded   of  a  variety  of  parts,  Ex. 

xxx.  23—28.      "It  pleased  the  Father 


CHAPTER    I.  17 

that   in   him   should  all   fulness  dwell," 

Col.  i.  19  ;  ii.  9. 
4.  It  had  healing  properties,  Acts  iii.  16,  "  His 

name,  through  faith  in  his   name,  hath 

made  this  man  strong." 
Lastly,  Nothing  was  ever  to  be  made  like  it, 

Ex.   XXX.  31—33,  37,    38.      "There  is 

none   other    name   under  heaven   given 

among  men  whereby  we  must  be  saved," 

Acts  iv.  12. 

"  (ir|jcrtfo«  Ibo  iljc  IDirgiits  ITobe  ®bc£." 
It  is  as  the  Father  is  known  in  the  person 
of  Christ  that  he  is  loved.  "  This  is  life  eter- 
nal, that  they  may  know  thee,  the  only  true 
God,  and  Jesus  Christ,  whom  thou  hast  sent," 
John  xvii.  3.  Because  in  Jesus  there  is  such 
a  full  manifestation  and  exhibition  of  the  char- 
acter and  name  of  God,  like  ointment  poured 
forth,  '■'■therefore  do  the  virgins  love  thee." 
Compare  1  John  iv.  9,  19.  "  We  love  him 
because  he  first  loved  us."  See  also  Luke  vii. 
47. 

"The  virgins"  are  so  called  for  their  spirit- 
ual chastity.     "  That  I  may  present  you  as  a 
2* 


18  THE    SONG    OF    SOLOMON. 

chaste  virgin  to  Chiist,"  2  Cor.  xi.  2.  The 
same  word  is  rendered  "  thy  hidden  ones,"  in 
Ps.  Ixxxiii.  3. 

Verse  4. 
"  f  rab  Pc  mz  biUl  ^itit  after  %\tt:' 

The  word  "  draw"  rather  signifies  precede, 
or  go  before  me.  Thus  we  should  follow 
Jesus  as  our  "  forerunner,"  who  has  gone  be- 
fore, "  leaving  us  an  example,  that  we  should 
follow  his  steps,"  1  Pet.  ii.  21.  See  Heb.  vi. 
20. 

The  prayer  implies  a  sense  of  helplessness 
— ^^ draw  me;"  it  implies  also  a  looking  to 
God  for  the  needed  help — "  Mine  eyes  are 
ever  toward  the  Lord,"  &c.,  Ps.  xxv.  15.  ' '  Send 
out  thy  light  and  thy  truth  ;  let  them  lead  me, 
let  them  bring  me,"  &;c.,  Ps.  xliii.  8.  It  fur- 
ther implies  a  sense  of  restlessness  at  a  dis- 
tance from  God,  and  an  earnest  desire  for 
closer  communion  with  him :  "  It  is  good  for 
me  to  draw  near  to  God,"  Ps.  Ixxiii.  28. 

"  Draw  me."  And  how  truly  the  God  of 
our  mercy  does  "prevent"  us  I  Ps.  lix.  10. 
"I  drew   them  with  cords  of   a  man,  with 


CHAPTER    I.  19 

bands  of  love  ;"  "  With  loving-kindness  have 
I  drawn  thee,"  Hos.  xi.  4 ;  Jer.  xxxi.  3.  So 
again,  in  Deut.  i.  33,  "  Who  went  in  the  way 
hefore  you^^^  &c.  It  is  his  own  promise,  "  I,  if 
I  be  lifted  up  from  the  earth,  will  draw  all 
men  unto  me,"  John  xii.  32.  And  yet  the 
necessity  for  the  prayer  is  evident,  for  that  he 
hath  also  said,  "  No  man  can  come  unto  me, 
except  the  Father  which  hath  sent  me  draw 
him,"  John  vi.  44.  But  wherever  the  cry  is 
sincere,  it  is  a  sure  earnest  of  the  Spirit  in  the 
heart  already ;  and  we  know  that  whatsoever  we 
ask  according  to  his  will,  or  according  to  the 
intercession  of  the  Spirit  in  us,  he  will  give  it 
us,  1  John  V.  13, 14.  And.  the  soul  appears  to 
realize  this,  being  quickened  in  the  lively  exer- 
cise of  faith,  even  whilst  in  the  very  act  of 
prayer.  For,  instead  of  inertness,  the  following 
words  suggest  the  idea  of  more  than  ordinary 
activity — "  Draw  me,  we  will  run  after  thee." 
It  expresses  something  of  the  energetic 
spirit  of  Peter,  in  John  xxi.  7,  who,  as  soon 
as  he  heard  that  it  was  the  Lord,  "cast  him- 
self into  the  sea,"  as  though  he  could  not  soon 
enough  find  himself  at  his  Lord's  feet.     He 


20  THE    SONG    OF    SOLOMON. 

was  unable  to  restrain  his  ardent  love  whilst 
they  drew  the  ship  to  land. 

Thus  David  also  says,  "  I  will  run  in  the 
way  of  thy  commandments  when  thou  shalt 
enlarge  my  heart,"  Ps.  cxix.  82 ;  and,  again, 
"  I  made  haste,  and  delayed  not,"  &c.,  ver.  60. 
And  St.  Paul  says,  "  This  one  thing  I  do,  for- 
getting those  things  which  are  behind,  and 
reaching  forth  unto  those  things  which  are  be- 
fore, I  ;press  toward  the  mark,"  &c.,  Phil.  iii. 
13,  14. 

We  have  likewise  the  word  of  exhortation 
— "  so  run  that  ye  may  obtain,"  1  Cor.  ix.  24, 
25.  "  Let  us  run  with  patience  the  race  that  is 
set  before  us,"  Heb.  xii.  1,  2.  "  Not  slothful 
in  business ;  fervent  in  spirit,"  Eom.  xii.  11. 
And  there  is  a  precious  promise  and  word  of 
encouragement  in  Isa.  xl.  81,  "  They  that 
wait  upon  the  Lord  shall  renew  their  strength : 
they  shall  mount  up  with  wings  as  eagles ; 
they  shall  run  and  not  be  weary,  and  they 
shall  walk  and  not  faint." 

Only  we  must  see  that  we  "  run  after''''  our 
Lord,  and  not  h^ore  him ;  that  is,  not  marking 
out  for  ourselves  a  way  of  our  own,  but  treading 


CHAPTER    I.  21 

in  His  steps.    "  When  lie  putteth  fortli  his  own 

sheep,  Jie  goeth  before  them,  and  the  sheep  fol^ 
lo',u  Jiim,^^  John  x.  4,  5,  27. 

"  ^^t  liiitg  I^allj  brougl^t  me  into  bis  Cljamhrs." 
The  prayer  is  answered,  and  answered  in 
God's  own  way,  far  exceeding  even  our  own 
desires.  We  are  permitted  not  only  to  follow 
after,  but  to  enter  in  with  our  Beloved  to  his 
royal  chambers  !  Here  is  the  soul  "  entering 
into  the  holiest  by  the  blood  of  Jesus,"  having 
access  within  the  vail,  Heb.  x.  19,  20.  For, 
by  virtue  of  our  marriage  union  with  Jesus, 
we  are  "kings  and  priests."  "  He  hath  made 
us  sit  together  in  heavenly  places  in  Christ 
Jesus,"  Eph.  ii.  6,  being  *'  of  the  household 
of  God,"  ii.  19  ;  and  it  is  our  amazing  priv- 
ilege to  dwell  "  in  the  secret  place  of  the 
Most  High,"  Ps.  xci.  1;  xxvii.  4,  5;  Ixv.  4. 
"Blessed  is  the  man  whom  thou  choosest, 
and  causest  to  approach  unto  thee,  that  he  may 
dwell  in  thy  courts,^^  &c.  Surely  it  is  here  that 
Jesus  manifests  himself  unto  us  as  he  doth 
not  unto  the  world,  John  xiv.  18,  23,  And 
it  is  here  we  taste  the  sweet  anticipations  of 


22  THE    SONG    OF    SOLOMON. 

being  hereafter  admitted  into  the  "  many  man- 
sions" of  the  "  Father's  house,"  in  glory,  John 
xiv.  2.  We  are  now,  as  it  were,  abiding  for  a 
season  in  the  ante-chamber  through  faith ;  but 
Jesus  is  preparing  a  place  for  us,  when  the 
earthly  house  (or  hut)  of  this  tabernacle  is  dis- 
solved, where  we  shall  sit  down  with  him  in 
his  throne,  and  reign  for  ever  and  ever  in  the 
royal  presence-chamber  of  our  King  !  "  They 
shall  see /us  yace,  .  .  .  and  they  shall  reign  for 
ever  and  ever,"  E.ev.  iii.  21 ;  2  Cor.  v.  1 ;  Kev. 
xxii.  4,  6.  "  They  shall  enter  into  the  King's 
palace !"     Ps.  xlv.  15. 

Jesus  is  seen  as  the  Priest,  in  ver.  3,  seated 
on  his  throne  as  "the  King,"  in  ver.  4,  for  he 
is  our  Melchizedec,  our  royal  High  Priest,  in 
the  temple  made  without  hands. 

"  Wit  fajill  be  dllab  nxi^  Mcjoicc  vx  ®Ijce." 
There  is  here  the  inward  feeling  and  the  out- 
ward expression  of  joy.  The  gladness  .is  the 
same  as  in  Ps.  civ.  34,  "  My  meditation  of  him 
shall  be  sweet.  I  will  be  glad  in  the  Lord" — 
a  joy  in  the  inmost  recesses  of  the  soul — "  My 
heart  is  glad,"  Ps.  xvi.  9.     So  the  rejoicing  is 


CHAPTER    I.  23 

the  outward  manifestation  of  it,  "and  my 
glory  rejoicetb,"  Ps.  xvi.  9.  These  two  com- 
monly go  together  ;^"  My  soul  shall  make  her 
boast  in  the  Lord  ;"  there  is  the  inward  feel- 
ing :  "  the  humble  shall  hear  thereof  and  be 
glad ;"  there  is  the  outward  manifestation  of 
it,  Ps.  xxxiv.  2  ;  But  it  is  all  "  in  thee''' — "  in 
the  Lord."  xxxiii.  1.  "I  will  greatly  rejoice 
in  the  Lord ;  my  soul  shall  be  joyful  in  my 
God,"  Isa.  Ixi.  10  ;  Kab.  iii.  17,  18 ;  1  Sara.  ii. 
1 ;  Phil.  iv.  1,  4.  If  we  rejoice  at  any  time  in 
frames  and  feelings,  in  earthly  prosperity,  or 
in  spiritual  welfare  (see  Ps.  xxx.  6,  7),  it  can- 
not be  abiding  joy.  "  Rejoice  in  the  Lord 
alway,"  for  in  him  there  is  "  alway"  cause  of 
rejoicing,  but  in  none  else.  We  should  seek 
to  share  Jesus'  joy :  "  that  they  might  have  my 
joy  fulfilled  in  themselves,"  John  xvii.  13. 

"  'Wz  bill  llemcmbcr  tljo  ITobc  more  iban  Sfltirc." 

"  There  be  many  that  say,  Who  will  shew 
us  any  good?  Lord,  lift  thou  up  the  light 
of  thy  countenance  upon  us.  For  thou  hast 
put  gladness  in  my  heart,  more  than  in  the 


24  THE    SONG    OF    SOLOMON. 

time  that  their  corn  aud  their  wine  increased," 
Ps.  iv.  6,  7. 

The  behever  feels  that  the  Lord's  love  is 
"  more  to  be  desired  than  gold,  yea,  than  much 
fine  gold,  sweeter  also  than  honey  and  the 
honeycomb."  Thus  he  can  rejoice  in  the  love 
of  his  Grod,  "  though  the  fig-tree  shall  not 
blossom,  neither  shall  fruit  be  in  the  vines," 
&c.,  Hab.  iii.  17,  18.  He  has  a  fountain  of 
living  waters  to  draw  from,  therefore  he  needs 
not  to  go  to  the  well  for  water ;  earthly  treas- 
ures can  no  longer  charm  him.  "  If  a  man 
would  give  all  the  substance  of  his  house  for 
love,  it  would  utterly  be  contemned,"  Cant, 
viii.  7.  "  We  will  remember  thy  love  more 
than  wine." 

But  the  term  "  remember"  implies  past  ex- 
perience looked  back  upon ;  it  is  contemplation, 
and  not  seeking  for  some  new  thing:  "  I  re- 
member the  days  of  old,"  &c.,  Ps.  cxliii.  6 ; 
Ixiii.  6  ;  Ixxvii.  10,  11. 

The  Lord's  Supper  is  a  special  act  of  re- 
membrance. "Do  this  in  remembrance  of  me." 
"  To  the  end  that  we  should  alway  remember 
the  exceeding  great  love  of  our  Master  and 


CHAPTER   I.  25 

only  Saviour,  Jesus  Christ,  thus  dying  for  us 
.  .  .  he  hath  instituted  and  ordained  holy 
mysteries  as  pledges  of  his  love,  and  for  a  cou' 
tinual  remembrance  of  his  death,  to  our  great 
and  endless  comfort."  It  is  a  most  precious 
ordinance  for  the  strengthening  and  refreshing 
of  the  soul,  as  the  body  is  refreshed  by  the 
bread  and  wine. 

"(Tbc  '^Ijjviiibt  ITobc  fbcc." 
"Let  love  be  without  dissimulation,"  Rom. 
xii.  9.  There  must  be  integrity  and  zvholc- 
JieartednesSj  where  there  is  true  love  to  the 
Lord  Jesus.  Not  "a  heart  and  a  heart,"  for 
we  cannot  love  God  and  Mammon,  Is  it  not 
so  even  among  men,  that  if  any  man  will 
marry,  our  Church  inquires,  "Wilt  thou  love 
her,  comfort  her,  &c. ;  and,  forsaking  all  other, 
keep  thee  only  unto  her?"  &c.  And  how 
muclj  more,  then,  when  we  are  espoused  to 
ihe  Lord  Jesus  Christ !  Very  great  is  the 
blessedness  of  integrity  and  uprightness.  "  No 
good  thing  will  he  withhold  from  them  tliat 
■walk  uprightly,''''  Ps.  Ixxxiv.  11.  "  The  in- 
tegrity  of  the    upright    shall    guide   them," 


26  THE    SONG    OF   SOLOMON. 

Prov.  xi.  3.  Ob,  for  grace  to  be  able  at  all 
times  to  say  with  an  ripright  heart,  "  Lord, 
thou  knowest  all  things,  thou  knowest  that  I 
love  thee !"     John  xxi.  17. 

Verse  6, 

"I  ant  black,  bat  tomcliT,  ^  rt  bnugbtcrs  of  |fcnt- 
saltm,  as  tbe  tents  of  Jubar,  as  tbe  curtatus  of  ^ol- 
omoiT." 

The  contemplation  of  uprightness  seems  to 
have  turned  the  thoughts  of  the  Bride  aside 
for  a  moment,  to  reply  to  some  who  appear  to 
have  charged  or  suspected  her  of  a  different 
character.  These  "  daughters  of  Jerusalem" 
are  frequently  mentioned  throughout  the  book, 
and  may,  most  probably,  represent  jjro/essors  ; 
those  who  compose  a  part  of  the  visible,  but 
not  the  true,  Church  of  Christ  on  earth.  They 
are  "daughters  of  Jerusalem,"  but  they  are  not 
"  the  Bride — the  Lamb's  luifey  They  partake 
of  the  outward  privileges,  but  they  know  not 
the  vital  union  of  the  Bride  with  her  Beloved  : 
and,  therefore,  they  fail  to  understand  much 
of  her  experience. 

She  therefore  unfolds  to  them  here  one  of 


CHAPTER   1.  27 

the  fundamental  truths  of  Christianity — the 
utter  blackness  of  the  child  of  God  in  himself, 
together  with  his  completeness  and  beauty  in 
Christ.  "  I  am  black,  but  comely."  "  I  am 
black" — here  is  the  full  acknowledgement  of 
her  state  by  nature.  "  Behold,  I  was  shapen 
in  iniquity,  and  in  sin  did  my  mother  con- 
ceive me,"  Ps.  li.  5;  Eora,  iii.  10,  &c.;  Jer. 
xvii.  9 ;  Gen.  viii.  21 ;  Mark  vii.  21,  23,  &c., 
&c. 

And  even  after  conversion,  it  is  equoJly 
true  of  us,  as  it  was  of  St.  Paul,  "  For  I  know 
that  in  me  (that  is,  in  my  flesh)  dwelleth  no 
good  thing,"  Eom.  vii.  18;   see  also  Isa.  vi.  5. 

And  it  appears  to  be  in  this  latter  sense  that 
the  expression  is  intended  here;  for  the  orig- 
inal word  is  literally  "  dark'^  as  the  dawn  of 
day,  justly  representing  the  state  of  the  Churoli 
of  Christ  on  earth,  emerging,  as  it  were,  from 
the  ruins  of  the  tomb,  from  a  death  in  tres- 
passes and  sins,  but  awaiting  the  light  of  day 
in  the  morning  of  the  Resurrection. 

None  are  so  ready  to  soy  of  themselves,  "  I 
am  black,"  as  the  most  advanced  Christians. 
St.  Paul  had  been  one  for  thirty  years  when  he 


28  THE    SONG    OF   SOLOMON. 

declared  himself  the  chief  of  sinners,  1  Tim.  i. 
15 ;  and  the  better  we  know  ourselves,  the 
more  deeply  we  feel,  "/am  Uachy 

"Black — as  the  tents  of  Kedar."  There  is 
great  force  in  this  illustration.  "  The  tents  of 
the  Arabs  are  of  a  dark  or  nearly  black  color, 
being  made  of  the  shaggy  hair  of  their  black 
goats."  And  what  could  be  a  fitter  repre- 
sentation of  the  Church  of  Christ  in  the  eyes 
of  the  world  ?  "  Hath  not  God  chosen  the 
poor  of  this  world,  rich  in  fliith,  and  heirs  of 
the  kingdom  ?"    James  ii.  5. 

"  Poor  and  afflicted,  Lord,  are  thine, 
Among  the  great  they  seldom  shine." 

They  have  nothing  to  render  them  outwardly 
attractive — to  the  eye  of  sense  they  are  "  as 
the  tents  of  Kedar."  They  have  no  earthly 
city  to  dwell  in — they  are  literallj^  "strangers 
and  pilgrims"  on  the  earth,  sojourning  in 
"  fewfe,"  and  content  with  the  traveller's  fare, 
for  they  seek  a  city. 

But  if  destitute  of  exterior  beauty,  like  the 
Arab  tents,  they  are  richly  adorned  rvilJiin^ 
"as  the  curtains  of  Solomon,"  1  Pet.  iii.  4. 


CHAPTER   I,  29 

None  saw  the  exquisite  loveliness  of  tliose 
curtains,  save  those  who  entered  icilhin  the 
tabernacle  or  temple.  Even  Jesus  Avas  "  with- 
out form  or  comeliness"  to  those  who  looked 
only  on  bis  outward  lowly  garb  of  suffering 
humanity.  But  his  Bride  discovered  such 
charms  in  her  Beloved,  that,  at  a  loss  for 
words  to  express  it,  she  exclaimed,  "Yea,  he 
is  altogether  lovely !" 

And  it  is  in  las  comeliness  site  is  comely. 
"  I  am  black,  but  comely." — ■"■  Perfect  through 
my  comehness  which  I  had^w/  upon  thee,  saith 
the  Lord  God,"  Ezek.  xvi.  14. 

Precious  truth !  Without  one  of  the  filthy 
rags  of  their  own  righteousness,  they  are 
"  covered  with  the  robe  of  his  righteousness," 
and  "  clothed  with  the  garments  of  salvation," 
Isa.  Ixi.  10 — "  Accepted  in  the  beloved,"  Eph. 
i.  6— "Perfect  in  Christ  Jesus,"  Col.  i.  28— 
Yea,  "  complete  in  him,^^  Col.  ii.  10.  "  I  am 
black  but  comely." 

"  Since,  therefore,  I  can  hardly  bear 
What  in  myself  I  see, 
How  vile,  how  Hack,  must  I  appear, 
Most  Holy  God,  to  thee  1 


30  THE    SONG    OF    SOLOMON. 

But,  oh !  my  Saviour  stands  between, 

In  garments  dyed  in  blood  : 
'Tis  lie  instead  of  me  is  seen, 

When  I  approach  to  God."         newton. 

Verse  6. 

"  Jfook  not  itpoit  nic,  bctuusc  I  am  Hack,  because  Ibe 
^mt  bnti]  looheb  upon  me :  inn  |!lotbcr's  Cbilbrcit 
fotrc  angvn  toitb  me;  ibeu  mabc  me  Jlceper  of  Ibe 
iUiueuarbs,  but  mine  oton  l)iiuj)avb  Ijabe  |  not  kept." 

The  offence  of  the  Cross  has  not  ceased. 
"  All  that  will  live  godly  in  Christ  Jesus  shall 
suffer  persecution,"  2  Tim.  iii.  12. — "  In  the 
world  ye  shall  have  tribulation,"  John  xvi. 
33  ;  see  also  John  xvii.  14 ;  John  xv.  19 ;  1 
John  iii.  13. 

Nay  more,  "  A  man's  foes  shall  be  they  of 
his  own  household,''''  Matt.  x.  36  ;  Mic.  vii.  6 — • 
"  My  mother's  children  were  angry  with  me." 
And  there  is  no  persecution  so  hard  as  this, 
arising  not  from  avowed  enemies,  but  from 
professed  friends  or  relatives. 

A  large  part  of  Job's  trial  arose  from  it ;  he 
was  misunderstood  and  bitterly  reproached  by 
his  own  friends.  And  it  has  been  truly  re- 
marked that  "  Moses  knew  the  trial  of  the 
camp,  even  beyond  that  of  the  wilderness.''''   To 


'  CHAPTER    I.  31 

be  looked  down  upon  bj  fellow-Christians  (or 
those  professing  to  be  such),  is  indeed  an  ar- 
row that  pierces  the  heart  very  keenly. 

But  it  is  a  great  sin  to  despise  one  of  the 
Lord's  little  ones,  Matt,  xviii.  10.  The  judg- 
ments on  Edom  were  very  sore  and  terrible, 
for  having  thus  lightly  esteemed  his  brother 
Jacob.  "  Thou  shonldest  not  not  have  looked 
on  the  day  of  thy  brother,  in  the  day  that  he 
be-came  a  stranger ;  .  .  .  yea,  thou  shouldest 
not  have  looked  on  their  affliction  in  the  day 
of  their  calamity,"  &c.,  Obad.  12,  13,  &c. 

Yet  the  Lord  oft-times  tuius  this  day  of 
affliction  into  a  day  of  blessing  to  his  people, 
inasmuch  as  it  leads  them  to  self-conviction  of 
grievous  shortcoming,  and  the  many  times  in 
which  they  have  "  given  occasion  to  the  ene- 
mies of  the  Lord  to  blaspheme."  "Mine  own 
vineyard  have  I  not  kept." 

Verse  7. 

"ildl  mc,  0  tboii  bijom  mjT  §oiil  lobtilj,  fobrrc  iljou 
fecbcst,  bhcxt  ihou  mahcst  Ibii  i^lock  to  rest  nt  IToon; 
for  tobii  ebonli)  |  be  as  one  ibnt  lurnetlj  asibe  h\i 
l^c  ^'locks  of  lljit  Companions  ?" 

The  Bride  soon  returns  to  address  herself  to 


32  THE    SONO    OF    SOLOMON. 

her  Beloved ;  and  we  have  in  these  words  a 
full  turning  of  the  heart  to  Jesus,  in  whom 
the  soul  alone  finds  rest,  when  all  others  are 
against  her.  The  crj  seems  to  arise  out  of  soli- 
tude of  experience  ;  for  none  else  could  under- 
stand or  sympathise  with  her.  By  the  flocks 
of  his  companions  she  was  as  one  veiled  (see 
margin).  They  could  not  read  the  secrets  of 
her  heart,  but  he  could ;  and  in  full  confidence 
of  heart  she  appeals  to  him — "  Tell  me,  0  thou 
whom  my  soul  loveth." 

Here  was  the  stongest  evidence  of  her  up- 
rightness— "  The  upright  love  thee ;"  and  in 
full  consciousness  of  the  love  she  bore  to  him, 
she  turns  directly  to  him  as  the  Searcher  of 
hearts,  who  knew  what  others  could  not  know 
of  the  longings  of  her  inmost  soul. 

This  is  precious  experience,  and  it  is  well  to 
be  brought  to  it  by  any  means.  "  The  sun," 
saith  she,  "  hath  looked  upon  me— I  am  faint 
and  languishing — 0  tell  me  where  I  may  find 
rest  in  those  green  pastures,  and  beside  those 
still  waters,  where  thou  makest  thy  flock  to 
rest  at  noon  !  for  ivhy  should  I  be  as  one  that 
turneth  aside  ?"  &3.     Oh  !  how  often  believers 


CHAPTER   I.  33 

are  heard  to  speak  thus  !  Why  cannot  I  en- 
joy the  rich  provisions  of  covenant  love  as 
others  do  ?  Why  am  I  cut  off  from  a  partici- 
pation in  the  means  of  grace,  or  from  enjoy- 
ment in  them  ?  "  Why  go  I  mourning  all  my 
days  because  of  the  oppression  of  the  enemy  ?" 
Ps.  xlii.  9.  "  O  tell  me  where  thou  feedest  thy 
flock,  and  where  thou  causest  them  to  lie 
down,"  &c.,  Ezek.  xxxiv.  "  Shew  me  thy  ways, 
O  Lord,  teach  me  thy  paths,"  Ps.  xxv.  4,  5. 

This  should  ever  be  the  language  of  the 
wandering  sheep.  ''  Seek  thy  servant,  for  I  do 
not  forget  thy  commandments,"  Ps.  cxix.  176. 
And  that  it  was  but  a  wandering  sheep,  a 
sheep  that  had  only  strayed  from  the  fold,  is 
evident ;  for  none  but  a  true  member  of 
Christ's  flock  could  have  urged  that  plea,  "  0 
thou  whom  my  soul  loveth." 

Sad  it  is,  but  too  true,  that  the  Lord's  people 
are  prone  to  wander.  And  yet  (blessed  be 
God  !)  they  find  no  rest  away  from  him.  Hav- 
ing once  known  the  Lord  as  their  "Good 
Shepherd,"  they  will  never  find  satisfaction  in 
any  other  pasture,  Ps.  xxiii.  1,  &c. ;  John  x. 
5  ;  see  also  1  John  iv.  1- 


34  THE    SONG    OF    SOLOMON. 

Verse    8. 

"  |if  Iboa  luiob  not,  Q  than  fairest  among  Silomeit,  go 
l[)w  toau  forllj  bg  tljc  footsteps  of  tljc  (^lotK,  aub  ftcb 
tljn  lUbs  bn  tlje  ^Ijcp^crbs'  ^tnts." 

There  is  no  upbraiding  with  our  God.  If 
at  any  time  we  lack  wisdom,  we  may  ask  it 
of  him,  for  he  giveth  to  all  men  liberally, 
James  i.  5. 

'^  If  thou  know  not" — the  words  almost  im- 
ply that  there  was  the  knowledge,  though  not 
in  exercise.  As  in  John  xiv.  8,  9,  "Have  I 
been  so  long  time  with  you,  and  yet  hast  thou 
not  known  me,  Philip  ?"  How  is  it  that  ye 
know  not?  "Thus  saith  the  Lord,  Stand  ye 
in  the  icay^  and  see,  and  ask  for  the  old.  paths^ 
where  is  the  good  way,  and  walk  therein; 
and  ye  shall  find  rest  for  your  souls,"  Jer.  vi. 
16.  "  /  am  the  way,"  saith  Jesus.  Follow 
the  leading  of  the  Good  Shepherd,  and  tread 
in  the  footsteps  of  his  flock,  for  "  they  folloio 
himy  Therefore,  "  be  followers  of  them,^^  &c., 
Heb.  vi.   12;    1  Cor.  xi.  1 ;    1  Thess.   i.   6; 


CHAPTER    I.  35 

Heb.  xiii.  7;  Phil.  iii.  16,  17.  "Forsake  not 
the .  assembling  of  yourselves  together ;"  for, 
"  Where  two  or  three  are  gathered  together  in 
my  name,  there  am  I  in  the  midst  of  them," 
Heb.  X.  25;  Matt,  xviii.  19,  20. 

Be  diligent  in  the  use  of  means ;  "  feed  thy 
kids,"  &c.  It  seems  as  if  the  Lord  would  say, 
"  Indulge  not  in  thy  feelings  of  lonely  deso- 
lateness;  withdraw  not  thyself  from  thy  fel- 
low Christians — the  Shepherd  is  with  his 
flock;  and,  if  thou  wouldest  find  him^  abide 
with  them." 

Verse    9. 

"  I  ^afec  tomjiarcb  tljc£,  ^3  mir  ^obt,  ia  a  Compaii^  of 
poises  iir  l^^arao^'s  Chariot." 

So  far  from  casting  reproach  upon  his  Bride, 
the  Lord  encourages  her  with  words  of  tender- 
ness and  delight,  in  a  figure  most  fitly  repre- 
senting her  condition  while  militant  here  upon 
earth — "a  company  of  horses  in  Pharaoh's 
chariot."  And  in  this  and  the  two  following 
verses,  he  strikingly  contrasts  his  estimation 
of  her  strength,  activity,  and  swiftness,  and 
her  exceeding  beauty,  with  her  own  sense  of 


86  THE    SONG    OF    SOLOMON. 

feebleness  and  acknowledgment  of  blackness 
expressed  in  verses  4 — 6. 

Believers  may  be  compared  to  Pbaraoli's 
horses  in  tliat  they  were  very  choice  and 
costly,  see  1  Kings  x.  29.  For  we  are  "a 
chosen  generation,"  and  "purchased"  with  the 
inestimable  price  of  "the  precious  blood  of 
Christ." 

There  is  remarkable  beauty  in  this  figure, 
when  taken  in  connexion  with  Solomon's  his- 
tory ;  it  is  stated,  in  proof  of  his  amazing 
wealth,  that  "  Solomon  had  horses  brought  out 
of  Egypt — and  they  fetched  up,  and  brought 
forth  out  of  Egypt,  a  chariot  for  six  hun- 
dred shekels  of  silver,  and  a  horse  for  an 
hundred  and  fifty,"  2  Chrou.  i.  16,  17.  It  is 
a  very  beautiful  figurative  representation  of 
the  true  Solom^on  redeeming  his  people,  at  an 
infinitely  higher  cost,  "out  of  the  land  of 
Egypt,  out  of  the  house  of  bondage."  And 
it  gives  a  peculiar  propriety  to  the  selection 
of  this  as  the  first  figure  chosen  by  the  Lord 
in  which  to  address  his  Bride,  calling  vividly 
to  remembrance  whence  she  was  brought ; 
for  he  would  ever  have  us  humbled  under  tha 


CHAPTER   I.  37 

recollection  of  "  the  rock  whence  we  are  hewu, 
and  the  hole  of  the  pit  whence  we  are  digged," 
Isa.  li.  1. 

Verses  10,  11. 

"  (Tbn  Cljcchs  arc  comclii  bitlj  robs  of  ,|ff bc(s,  Ibir  |tttli 
foitlj  chains  of  (L^olb.  S'lc  {nill  nvahc  tljcc  borders  of 
(iol&,  toitlj  stubs  of  ^ilbcr." 

The  Lord  takes  pleasure  in  heaMifyinrj  the 
meek,  and  in  adorning  his  Bride,  Ps.  cxlix.  4. 
The  word  "TFe"  is  the  same  as  that  used  in 
Gen.  i.  26,  which  involves  the  three  Persons 
of  the  Godbead.  As  they  created,  so  they 
new  create  and  "beautify."  Thus  Isaiah  says 
of  the  Lord — "  He  hath  covered  me  with  the 
robe  of  righteousness,  as  a  bridegroom  decketh 
himself  with  ornaments,  and  as  a  bride  adorn- 
eth  herself  with  jewels,"  Isa.  Ixi.  10. 

And  the  Lord  himself  declares  of  Jeru- 
salem, that  when  he  entered  into  covenant 
with  her  and  she  became  his,  he  decked  her 
also  with  ornaments,  and  put  bracelets  on  her 
hands,  and  a  chain  on  her  neck,  &c ,  Ezek. 
xvi.  11,  12.  And  then  he  adds,  "  Thus  wast 
4 


38  THE    SONG    OF    SOLOMON'. 

thou  decked  witli  gold  and  silver." — "  Borders 
of  gold,  with  studs  of  silver." 

Chains  of  gold  about  the  neck  were  always 
tokens  of  promotion ;  as,  when  Pharaoh  pro- 
moted Joseph,  "  He  arrayed  him  in  fine  linen, 
and  put  a  gold  chain  about  his  neck,"  Gen. 
xli.  41,  42  ;  and  when  Daniel  was  promoted 
by  Belshazzar  to  be  the  third  ruler  in  his 
kingdom,  he  also  clothed  him  with  "  scarlet, 
and  put  a  chain  of  gold  about  his  neck,"  Dan. 
V.  29.  But  our  adorning  is  not  to  be  of  "  gold, 
or  pearls,  or  costly  array — but  in  good  works," 
1  Tim.  ii.  9,  10. 


Verse  12. 

"  M]nU  tin  ^ing  sttfctlj  at  Ijis  (Fable,  nm  Spiheitarb  senb- 
ctlj  fovlb  iljc  snuU  lljcuof." 

Here  is  the  royal  Bride  promoted  to  the 
highest  dignity,  "seated  beside  the  King,"  at 
his  royal  feast,  yet  "  clothed  with  humility." 

"  The  King  sitteth  at  his  table."  Once  the 
King  of  glory,  veiled  in  human  flesh,  headed  the 


CHAPTER    I,  39 

table  at  which  sat  his  twelve  apostles,  when 
he  instituted  that  precious  ordinance  in  which 
we  commemorate  his  dying  love ;  nor  is  he 
less  present  with  us  now  in  the  Gospel  Feast 
— "  Where  two  or  three  are  gathered  together 
in  my  name,  there  am  /in  the  midst," 

He  "sitteth  at  his  table."  How  sweet  to 
remember  that  the  feast  is  "his!"  The  table 
is  "his!" — the  provisions  are  "his!" — and  the 
guests  are  "his!"  Boasting,  therefore,  is  ex- 
cluded, for  it  is  all  of  grace,  and  the  Bride 
may  humbly  own  the  fragrance  of  her  spike- 
nard— "  My  spikenard  sendeth  forth  the  smell 
thereof."  It  is  in  seasons  of  communion  with 
the  Lord  that  the  graces  of  the  Spirit  are 
called  forth  in  most  lively  exercise — "  While 
the  King  sitteth  at  his  table."  When  the 
presence  of  Christ  is  realised,  then  do  love, 
gratitude,  humility,  faith,  gentleness,  meek- 
ness, &c.,  &c.,  flow  forth  in  sweetest  fragrance 
towards  tlieir  Author.  The  sinrit  of  the  Bride 
(intimated  by  the  spikenard  sending  forth  its 
smell)  is  beautifully  expressed  in  our  Com- 
munion Service :  "  We  do  not  presume  to 
come  to  this  thy  table,  O  Lord,  trusting  in  our 


40  THE    SONG    OP   SOLOMON. 

own  rigliteousness,  but  ia  thy  manifold  and 
great  mercies.  "We  are  not  worthy  so  much 
as  to  gather  up  the  crumbs  under  thy  table, 
but,"  &c.  For  the  "spikenard"  is  a  lowly 
grass,  scarcely  rising  above  the  surface  of  the 
ground.  A  lovely  emblem  of  humility.  And 
being  admitted  into  the  royal  presence,  and 
even  sitting  down  to  the  same  royal  feast  with 
Jesus  the  King  of  kings,  does  not  foster  pride, 
but  deepens  humility.  What,  indeed,  could 
so  effectually  cherish  a  lowly  spirit  at  this 
feast,  as  the  remembrance  of  the  Saviour's 
words,  that  at  his  coming  again,  "he  shall  gird 
himself,  and  make  them  (his  servants)  to  sit 
down  to  meat,  and  will  come  forth  and  serve 
themT'    Luke  xii.  37. 

Is  it  not  strange  that  any  can  leave  this 
same  Jesus  knocking  without  at  the  door  of 
their  hearts,  when  he  has  said  that  if  any  man 
will  open  the  door,  he  will  come  in  to  him, 
and  sup  with  Mm  ?  Eev.  iii.  20.  Alas !  that 
any  should  reject  that  wedding-garment  in 
which  alone  they  can  appear  at  "his  table  I" 
Matt.  xxii.  10,  12. 

It  is  too  precious  a  thought  to  the  children 


CIIArTER    I.  41 

of  God  to  be  forgotten  here,  tliat  tlae  Captain 
of  tLeir  salvation  does  not  leave  them  without 
provisions  in  their  enemies'  land,  whilst  they 
are  engaged  in  fighting  the  good  fight  of  faith; 
for  it  is  written,  "  Thou  preparest  a  table  be- 
fore me  in  the  presence  of  mine  enemies,"  Ps. 
xxiii,  5.  Even  there  their  King  is  in  the  midst 
of  them,  and  "sitteth  at  his  table." 

Verse  13. 

"^  IJnnble  of  Purrlj  is  nui  ralcll-f  elodcb  «nfo  me: 
l)c  s]p\{  lie  all  IW^ht  kibivt  mg  liicasfs." 

So  precious  are  the  seasons  of  communion 
Avith  her  "  well-beloved,"  that  his  Bride  resolves 
upon  unbroken  intimacy  of  the  closest  kind. 

"  A  bundle  of  myrrh"  is  he  unto  me  ! 
"  Myrrh"  was  one  of  the  choicest  spices  of 
the  East.  "  A  bundle"  of  it  would  therefore 
bespeak  great  treasures,  and  rich  abundance 
of  them.  Yet  the  figure  but  faintly  portrays 
the  fulness  that  is  treasured  up  for  us  in  Christ 
Jesus.  "  For  in  him  dwelleth  all  the  fulness 
of  the  Godhead  bodily,"  Col.  ii.  9.  "  Tlic 
only  begotten  of  the  Father,  full  of  grace  and 
4* 


42  THE    SONQ    OF    SOLOMON. 

truth,"  Jolin  i,  14.  "  All  fulness  dwells  in 
liim." 

And  be  is  all  tbis  to  each  of  his  people : 
"  A  bundle  of  mjrrh  is  my  well-beloved  unto 
me."  When  the  soul  is  so  enamored  with  the 
loveliness  of  Jesus  as  to  call  hira  in  all  sin- 
cerity "  my  well  heloved^''  we  need  not  wonder 
at  the  strength  of  her  appropriating  faith. 
She  felt  how  much  she  loved  him.  IIow 
could  she  question  whether  he  was  lier  be- 
loved ? 

"  My  weZ^-beloved  !"  "  Unto  you  which  be- 
lieve he  \b precious,''''  1  Pet.  ii.  7.  He  has  become 
the  one  supreme  object  of  your  affections ;  you 
can  say,  "  There  is  none  upon  earth  I  desire 
heside  thee^  No  creature-idol  shall  share  his 
place  in  your  heart.  The  Bride  of  Jesus 
ought  indeed  to  seek  after  no  other  lovers ; 
none  should  have  any  share  in  her  affections. 
At  all  times  she  ought  to  be  able  to  say,  "5e 
shall  lie  all  night  betwixt  my  breasts."  But, 
alas !  how  often  believers  have  to  mourn  over 
a  "divided  heart!"  and  even  when  bereft  of 
one  idol,  how  they  turn  to  another,  and  yet 
another  I     As  in  Ezek.  -xvi.  15,  30,  that  chap 


CHAPTER    I.  43 

ter  which  gives  us  such  a  picture  of  the  return 
we  make  for  God's  love  to  us  ;  or,  as  it  is  writ- 
ten in  Jcr.  iii.  1,  "  thou  hast  phijed  the  harlot 
with  many  lovers ;"  our  hearts  running  after 
one  and  another  whom  we  love,  alas  !  better 
than  Jesus. 

And  yet,  so  unalterable,  so  unchanging  are 
His  affections  towards  us,  that  he  says,  "  Yet 
return  again  to  me,  saith  the  Lord!"  "Let 
her,  therefore,  put  away  her  whoredoms  out 
of  her  sight,  and  her  adulteries /yo;>i  between  her 
breasts,^^  &c.,  and  I  myself  will  constrain  her  to 
return  unto  me.  For,  "  behold,  I  will  hedge  up 
thy  way  with  thorns,  and  make  a  wa}^  that  she 
shall  not  find  her  paths.  And  she  shall  fol- 
low after  her  lovers,  but  she  shall  not  over- 
take them,"  &c. ;  "  then  shall  she  say,  I  will 
go  and  return  to  my  first  husband.  And  it 
shall  be,  in  that  day,  saith  the  Lord,  that  thou 
shalt  call  me  Ishi  (that  is,  '  my  husband')  and 
I  will  betroth  thee  unto  me  for  ever  f"  see  Hos. 
ii.  2,  &c.  What  amazing  love !  what  marvel- 
lous forbearance  !  what  comfort  to  the  wretch- 
ed adulteress,  who,  after  the  manner  of  men, 
imagines  that  Jesus  can  never  love  such  an 


44  THE    SONG    OF    SOLOMON. 

one  again !  But  lie  will  never  cast  thee  off, 
though  thou  hast  wronged  him  thus,  lie  hns 
entered  into  covenant  with  thee,  and  though 
thou  hast  broken  "  thy  covenant,"  he  sa_ys, 
"  nevertheless^  I  will  remember  my  covenant 
with  thee  in  the  days  of  thy  youth,  and  I  will 
establish  unto  thee  an  everlasting  covenant," 
Ezet.  xvi.  GO,  62  ;  and  he  undertakes  for  thet 
— "I  will  put  my  fear  in  their  hearts,  that 
they  shall  not  depart  from  me,"  Jer.  xxxii,  40. 
Tlicrefore,  in  the  covenant  the  Bride  may  truly 
say,  "He  shall  lie  all  night  betwixt  my  bi^easts." 
The  whole  period  of  the  existence  of  the 
Church  of  Christ  on  earth  may  be  called  "  the 
night,"  for  the  Eesurrection  will  alone  reveal 
the  full  light  of  day.  All  this  time,  therefore, 
the  Church  would  seek  to  abide  in  close  union 
and  communion  with  her  beloved,  Q\xri^i  dwell- 
ing in  her  heart  by  faith,  Eph.  iii.  17. 

Verse  14. 

"  W^X  ^dobcb  is   imto   inc  as  a   cluster  af  Ciimgljire 
ill  the  lUneiiarbs  of  6u-(LTcbi." 

"  Camphire,"  the  most  highly  esteemed,  the 
sweetest  and  loveliest,  and  most  fra";rant  of 


CHAPTER    I.  45 

plants  in  Eastern  countries,  is  the  one  chosen 
by  the  Bride,  to  express  her  estimation  of  her 
beloved.  As  "  a  cluster,"  too,  from  the  vine- 
yards of  Eu-gedi,  where  it  grew  in  richest 
profusion — how  it  reminds  us  of  what  St. 
Paul  says,  "My  God  shall  supply  all  your 
need,  according  to  la's  riches  in  glory  hf/  Christ 
Jesus  P''  Phil.  iv.  19,  We  do  not  half  e?yb?/ 
the  sweet  fragrance  of  Jesus  as  we  might.  He 
is  not  only  "  the  Lamb  slain,"  to  save  us  from 
sin,  but  "  a  cluster  of  camphire,"  to  be  unto 
us  as  the  most  refreshing  perfume,  the  most 
delicious  fragrance.  O  that  believers  did  but 
more  enj'oi/  Jesus  with  joy  unspeakable !  not 
using  him  only  as  a  bitter  herb  for  medicine, 
but  as  a  delicious  plant  for  actual  enjoyment. 

And  if  a  cluster /wtti  the  vineyard  prove  so 
exquisitely  sweet,  what  will  it  be  to  dwell  in 
the  vineyard  for  eternity  ?  We  may  now,  by 
faith,  taste  the  sweet  foretastes  of  heaven's  joy, 
just  as  the  Israelites  did  "the  cluster  of 
grapes"  from  the  promised  land  ;  but  the  land 
itself  is  ours,  and  soon  we  shall  enjoy  the 
fragrance  of  Jesus,  not  "as  a  cluster"  from  the 
vineyard,  but  as  the  "  vm"?/cr./"  himself! 


16  THE    SONG    OF    SOLOMON. 

Verse  15. 

"^tl)olt»,   Ibou  art    fair,  mn   ITofae;  bcIiol&,    tijou    art 
fair ;  tljoit  Ijast  §lottcs'  rncs." 

So  completely  has  the  Lord  covered  our 
vileness  and  adorned  our  nakedness,  that  he 
beholds  us  as  "  fair."  He  has  made  us  sucli 
that  he  can  behold  us  with  deli2:ht!  He  is 
not  taken  up,  as  we  are,  with  our  present  state 
and  condition ;  past,  present,  and  future,  are 
one  with  him.  And  the  little  moment  of  our 
existence  here,  is  a  mere  speck  to  his  eternity. 
Therefore  he  looks  not  upon  us  "  because  we 
are  black,"  he  does  not  despise  us  for  our  pres- 
ent deformities ;  but,  seeing  our  brief  span  of 
sinful  mortality  swallowed  up  in  the  ocean  of 
a  fathomless  eternity,  he  regards  us  m  the  ever- 
lasting covenant,  as  "  chosen  in  Christ  Jesus 
before  the  foundation  of  the  world,  to  be  holy, 
and  without  blame  before  him  in  love,"  Eph. 
i.  4,  5;  and  in  the  fulness  of  time  to  be  pre- 
sented "faultless  before  the  presence  of  his 


CHAPTER    I.  47 

glory  with  exceeding  joy  ;"  "  without  spot  or 
wrinkle,  or  any  such  thing,"  Jude  24  ;  Eph.  v. 
27.  "  So  shall  the  King  greatly  desire  thy 
beauty,"  Ps.  xlv.  11.  Whatsoever  others 
might  think  of  his  Bride,  the  Lord  looks  upon 
her  with  holy  complacency.  He  can  discern 
her  comeliness  (ver.  5),  and  the  assurance  to 
the  believer  is  most  precious — "Behold,  thou 
art  fair,  my  love."  At  this  moment,  Jesus  is 
saying  so  of  his  Church,  of  each  Ciiristian — 
"i/iow  art  fair!" 


Verse  16. 

"^cljotb',  ibott  art  fair,  mn  ^dobb,  rn.  pirasnnt ;  also 
our  ^cb  is  grccit." 

There  is  something  peculiarly  sweet  in  this 
reply  of  the  Bride ;  there  is  no  vaunting  of 
herself  upon  the  commendation  of  the  Lord, 
but  contrariwise,  she  immediately  turns  to  his 
beauty,     "Behold,  thou  art  fair,  my  beloved." 

Neither  is  there  anything  of  false  humility, 
or  denial  of  beauty,  but  only  the  grateful  re- 


IS  THE    SONG    OF    sbLOMON. 

turn-  of  adoring  admiration  of  him.  For,  after 
all,  her  beauty  was  his — "  Let  the  beauty  of 
the  Lord  our  God  be  ^q)on  us,"  Ps.  xc.  17. 
"The  beauty  of  the  Lord  our  God  !" 

She  delighted  herself  in  him — "  Thou  art 
fair,  yea,  pleasant."  Since  he  has  been  made 
unto  her  "  wisdom,"  1  Cor.  i.  30,  she  has 
learned  by  experience  that  his  "  ways  are 
ways  of  pleasantness ;''''  and  that  at  his  "right 
hand  there  are  pleasures  for  evermore,"  Proy. 
iii.  13—17  ;  Ps.  xvi.  11. 

And  she  owns  their  mutual  enjoyment ; 
"  Also,  our  bed  is  green."  "  He  maketh  me 
to  lie  down  in  green  pastures,"  saith  David ; 
or,  as  it  is  in  the  original,  "in  pastures  of 
budding  grass,"  Ps.  xxiii.  2.  Such  being  the 
exquisite  freshness  of  delight  and  rej^ose  en- 
joyed by  the  flock  of  the  Good  Shepherd  in 
their  beloved. 

Verse   17. 

"  S^Ije    ^mxas    ai    mu'    |5ous£    arc    Ccbar,   aitb    out 
llaftas  of   Jir." 

It  is  scarcely  possible  to  read  these  words 
without   calling  to   remembrance   the   house 


CHAPTER    I.  49 

built  by  Solomoa  for  the  worship  and  dwell- 
ing-place of  the  Most  High,  for  which  we  read 
that  Hiram  sent  him  "  timber  of  cedar,  and 
timber  of  fir,"  1  Kings  vi.  15 — 18 ;  and  v.  6 
—10. 

Both  are  so  costly  and  so  desirable,  that 
probably  that  may  be  the  main  idea  suggested. 
"We  know  that  if  our  earthly  house  (liter- 
a]ly,  '  hiif)  of  this  tabernacle  were  dissolved, 
we  have  a  building  of  God,  an  house  not  made 
with  hands,  eternal  in  the  heavens,"  2  Cor. 
V.  1. 

The  Temple  of  Solomon  was  but  the  tj-po 
of  the  heavenly  temple,  which  is  composed  of 
"  lively  stones"  built  up  upon  Jesus,  the  "  liv- 
ing stone,"  "the  chief  corner  stone,  the  sure 
foundation  ;"  stones  so  completely  taken  into 
himself,  that  in  Rev.  xxi.  22,  it  is  written, 
"  The  Lord  God  Almighty  and  the  Lamb  are 
the  temple  of  itJ^ 

"  Ye  also,  as  lively  stones,  are  built  up  a 
spiritual  house^^^  1  Pet.  ii.  4 — 7 ;  see  also  Eph. 
ii.  20,  22  ;  1  Cor.  iii.  9  ;  Ps.  xcii.  13.  "  Christ, 
as  a  Son  over  his  own  house,  whose  house  are 
we,"  Heb.  iii.  6.     "The  beams  of  our  house" 


60  THE    SONG    OF    SOLOMON. 

— ^so  perfect  is  their  identification — "  ye  in  me, 
and  I  in  you,"  John  xiv.  20,  and  xvii.  21. 
"  In  my  Father's  house  are  many  mansions," 
John  xiv.  3.  Jesus  and  his  Church  abide  to- 
gether in  the  Father's  house,  for  we  are  no 
more  strangers  and  foreigners,  but  "  of  the 
household  of  God,"  Eph.  ii.  19.  "  I  will  dwell 
in  the  house  of  the  Lord  for  ever,"  Ps,  xxiii. 
6  ;  Ixxxiv. ;  xxvii.  4 ;  Ixv.  4. 

There  is  a  striking  contrast  in  this  enduring 
building  to  the  "tents"  spoken  of  in  ver.  5  ; 
the  perishing  abode  of  the  Church  on  earth,  to 
the  "inheritance  incorruptible,  and  undefiled, 
and  that  fadeth  not  away,  reserved  in  heaven," 
1  Pet.  i.  4.  "Him  that  overcome th  will  I 
make  a  pillar  in  the  temple  of  my  God,  and 
he  shall  go  no  more  out"  Rev.  iii.  12. 


CHAPTEE  II. 

Verse  1. 

"I  am  ilje  llose  of  ^I;ar0it,  ^nh  tijc  ^ilg  of  iljc 

All  tHe  best  commentators  ascribe  these 
words  to  tbe  Bride,  and  not  to  Christ ;  since 
the  original  rendering  is,  "  I  am  a  rose  of  the 
mere  field,  and  a  lily  of  the  mere  plain," 
strongly  indicating  meanness  of  extraction. 
And  then  the  reply  of  Christ  immediately  fol- 
lows— "  As  the  lily  among  thorns,  so  is  my 
love  among  the  daughters." 

The  language  is  most  truly  applicable  to  the 
Bride,  but  it  is  no  less  truly  so  of  Jesus.  He 
was  fragrant  as  the  rose,  and  as  fair  as  the  lily. 
Yet  it  is  written  of  him,  "  He  shall  grow  up 
before  him  as  a  tender  plant,  and  as  a  root  out 
of  a  dry  ground,^''  Isa.  liii.  2.  Indeed,  both 
flowers  are  peculiarly  emblematical   of  him. 


62  THK    SONG    OF    SOLOMOX. 

The  rose  delights  in  shadowy  places^  and 
thence  has  its  name  in  the  orioinal ;  whilst  the 
lily  thrives  in  "  the  valleysy 

So  the  Lord  laid  aside  the  glory  of  his  Di- 
vine majesty  for  a  season,  and,  "  though  he 
was  rich,  yet  for  our  sakes  became  poor,"  2 
Cor.  viii.  9 ;  "  and  took  on  him  the  form  of  a 
servant,"  Phil.  ii.  7.  For  he  was  *'  meek  and 
lowly  in  heart,"  and  ''  had  not  where  to  lay  his 
head!"  "A  root  out  of  a  dry  ground" — "A 
rose  of  the  mere  field,  a  lily  of  the  mere 
plain."  And  all  this  was,  that  he  might  set 
us  an  example  that  we  should  walk  in  his 
steps  "  with  all  lowliness  and  meekness ;"  for 
"not  many  mighty,  not  many  noble  are 
called,"  but  God  hath  "chosen  the  poor  of 
this  world^  rich  in  faith,  and  heirs  of  the  king- 
dom," Eph.  iv.  2 ;  1  Cor.  i.  26  ;  James  ii.  5. 

Yet  another  thought  is  suggested  by  the 
color  of  these  two  flowers  : — • 

"Jesus,  tho  saints'  perpetual  theme — 
What  fragrant  odors  fill  the  name 

Of  lovely  Sharon^s  rose ! 
As  ointment  poured  forth,  it  spreads 
A  sweet  perfume,  an  unction  sheds, 

Whence  joy  celestial  flows. 


CHAPTER  n.  63 

"  Meek  as  the  lily,  too — and  luhite, 
The  lowly,  spotless  Xazarite, 

The  Lamb  for  sinners  slain ! 
With  blood  bedevv'd,  his  own  rich  blood, 
For  us  he  pour'd  the  crimson  flood ; — 

He  died,  yet  lives  again  I " 

"Verse  2. 

"^s  tbc  iriliT  nmoug  (Tborns,  so  is  mii  ITotrc  nmoitg 
the  ^aucibtcrs." 

What  a  lovely  picture  of  the  Church  in  the 
world  I  "A  lily  among  thorns" — "Sheep  in 
the  midst  of  wolves" — "Lights  in  the  world," 
Matt.  X.  16  ;  Phil.  ii.  15.  "  AVe  know  that  loe 
are  of  God,  and  the  whole  ^\  oild  lieth  in  the 
wicked  one,"  1  John  v.  19,  Gr.  "  So  is  my 
love  among  the  daughters." 

It  is  true  of  each  individual — "  the  lily  ;" 
each  one  is,  as  it  were,  singled  out  by  Christ 
from  professors  around ;  and,  oh !  precious 
truth,  he  sees  the  "thorns"  which  surround  us, 
he  knows  the  opposition  we  meet  with. 

And  he  places  "  the  lily"  in  striking  con- 
trast to  the  "thorns."  In  Hos.  xiv.  5,  the  lily 
is  spoken  of  in  reference  to  fruitfulness — "He 
shall  grow  as  the  lily,"  &c. ;  teaching  us  how 
the  fruit-bearing  character  of  the  children  of 
5* 


54  THE    SONG    OF    SOLOMON. 

God  should  distinguish  them  from  the  waste, 
barrcD,  fruitless  "thorn."  This  distinctive 
character,  this  manifested  difference,  is  far  too 
little  evidenced  bj  Christians,  as  separating 
them  from  the  world  around. 

But  there  is  yet  another  thought  arising 
from  these  words,  namely,  the  electing  love 
of  God — "  the  lily  among  thorns."  "  I  have 
chosen  you  out  of  the  world,"  John  xv.  19. 
"  I  brought  thee  out  o/the  laud  of  Egypt,"  Ps. 
Ixxxi.  10.  "  Many  are  called,  but/ez^  chosen,'''' 
Matt.  xxii.  14.  "So  is  my  love  among  the 
daughters." 


Verse  3. 

"  g,s  ll^e  gj^pglc-trce  among  ilje  STrm  ai  tlit  SHooir,  so  is 
ing  ^dobtb  among  tljc  ^ons." 

If  Christ  esteemed  his  Bride  as  more  ex- 
cellent than  all  the  daughters,  so  she  esteemed 
him  above  all  the  sons.  She  compares  him  to 
an  apple  or  citron-tree,  bringing  forth  de- 
licious fruit  (which  may  remind  us  of  "  the 


CHAPTER  n.  65 

tree  of  life  that  bare  twelve  manner  of  fruits,") 
so  presenting  him  to  view  in  the  strongest 
contrast  to  the  sons,  whom  she  compares  to 
"the  trees,"  literally,  "the  wild  trees  of  the 
wood."  "  Who  among  the  sons  of  the  mighty 
can  be  likened  to  the  Lord?"  Ps.  Ixxxix.  6. 
What  son  is  comparable  to  "  the  only  begotten 
of  the  Father,  full  of  grace  and  truth  ?" 

"  I  sat  bofoiT  unbcr  bis  ^Ijabofo  bitlj  gucnt  ^cligbf,  anb 
lyis  <i[nnt  foas  stett  to  mg  iLiistc," 

"  His  shadow^  "  The  Lord  is  thij  shade 
upon  thy  right  hand" — "And  there  shall  be 
a  tabernacle  for  a  shadow  in  the  day-time 
from  the  heat" — "  The  shadow  of  a  great  rock 
in  a  weary  land" — "Hide  me  under  the 
shadow  of  thy  wings,"  Ps.  cxxi.  5 ;  Isa.  iv. 
6  ;  xxxii.  2,  and  xxv.  4 ;  Ps.  xvii.  8,  &c.  The 
wide-spreading  and  luxuriant  foliage  of  this 
apple-tree  provides  a  refuge  for  the  cool  re- 
freshment and  quiet  rest  of  the  Lord's  people ; 
shade  from  the  heat,  and  shelter  from  the 
storm.  For  it  is  an  abiding  shadow.  All 
other  shadows  are  constantly  fleeting,  but  with 
the   Lord    "  there    is   no  variableness,   neither 


66  THE    SONG    OF   SOLOMON. 

shadoio  of  turning,''^  James  i.  17.  Therefore 
we  may  dwell  beneath  it.  "  He  that  dwelleth 
in  the  secret  place  of  the  Most  High,  shall  abide 
under  the  shadow  of  the  Almighty,"  Ps.  xci.  1. 

Here  we  may  sit  down  in  the  sweet  repose 
and  quiet  rest  of  faith,  even  in  the  midst  of 
conflict.  He  hath  "  made  us  sit  together  in 
heavenly  places  in  Christ  Jesus,"  Bph.  ii.  6. 
And  there  are  seasons  when  it  is  especially 
true,  that  "their  strength  is  to  sit  still;"  as 
Jesus  once  said  to  his  disciples  of  old,  "  Come 
ye  yourselves  apart  into  a  desert  place,  and 
rest  a  wliile^''  Mark  vi.  31.  "  I  sat  down  under 
his  shadow  with  great  delight." 

"  Great  delightr — Religion  is  no  gloomy 
thing.  "In  the  multitude  of  my  thoughts 
within  me,"  exclaimed  David,  "  thy  comforts 
deligld  my  soul,"  Ps.  xciv.  19.  "  The  meek 
shall  delight  themselves  in  the  abundance  of 
peace."  Even  now,  in  our  partial  enjoyment 
of  heavenly  things,  we  can,  "believing,  rejoice 
with  joy  unspeakable^''  "Let  your  soul  de- 
light itself  in  fatness" — "Delight  thyself  in 
the  Lord,"  Isa.  Iv.  2  ;  Ps.  xxxvii.  4 ;  1  Pet.  i. 
8 ;  Ps.  i.  2,  &c. 


CHAPTER   II.  S7 

It  were  impossible  to  describe  the  intense 
enjoyment  and  delight  experienced  by  the 
Lord's  people  in  seasons  of  such  near  and 
close  communion,  while  sitting  under  his 
shadow.  Nor  is  this  passive  enjoyment  all 
that  is  noticed  here;  there  is,  further,  the 
hand  of  faith  plucking  the  fruit  from  the 
tree.  "And  his  fruit  was  sweet  to  my 
taste." 

There  is  actual  feeding  upon  Christ.  "If 
so  be  ye  have  tasted  that  the  Lord  is  gracious" 
■ — "  Unto  you  he  is  precious,"  1  Pet.  ii.  3,  7. 
"And  of  his  fulness  have  all  we  received^'' 
John  i.  16.  "  He  that  eateth  me,  even  he  shall 
live  by  me.  For  my  flesh  is  meat  indeed,  and 
my  blood  is  drink  indeed,"  John  vi.  55,  57. 

How  refreshing  is  this  fruit  to  the  soul  that 
is  hungering  and  thirsting  for  God,  as  the 
hart  panteth  after  the  water  brooks,  or  as  the 
dry  and  thirsty  land  where  no  water  is !  "His 
fruit  was  sweet  to  my  taste."  "  How  sweet 
are  thy  words  unto  my  taste !"  Ps.  cxix.  103  ; 
Ps.  Ixiii.  1,  &c. 

This  is  language,  alas !  that  the  poor  world- 
ling cannot  use;  instead  of  seeing  in  Christ 


58  THE    SONG    OF    SOLOMON. 

this  all- desirable  "  apple-tree,"  lie  sees  only  a 
"root  out  of  a  dry  ground,"  without  form  or 
comeliness.  Instead  of  finding  his  fruit  sweet 
to  his  taste,  he  is  content  to  feed  upon  "  the 
hushs  which  the  swine  do  eat,"  Luke  xv.  16. 

Verse  4. 

"pc    brotigljt   nu   to  llje  ^anqntirng-pouse,  an))  ^is 
fanner  obtr  me  faias  ITobr." 

Here  the  figure  is  changed  from  the  secret 
enjoyment  of  private,  holy  retirement,  to  the 
more  public  ordinances — in  "  the  banqueting- 
house."  "  They  shall  be  abundantly  satisfied 
with  the  fatness  of  thy  house,  and  thou  shalt 
make  them  drink  of  the  river  of  thy  pleas- 
ures !"  Ps.  xxxvi.  8 ;  "A  feast  of  fet  things," 
Isa.  XXV.  6. 

Such  is  the  provision  made  by  the  Lord  of 
hosts  for  his  poor  and  needy  ones.  "  In  my 
Father's  house,"  may  not  each  of  us  say, 
"  there  is  bread  enough  and  to  spare  ?"  Why, 
then,  do  we  perish  with  hunger  ? 

"  Open  thy  mouth  wide,  and  I  will  fill  it," 
Ps.  Ixxxi.  10.  "Whosoever  will,  let  him 
take  the  water  of  life  freely,"  Rev.  xxii.  17 


CHAPTER    II.  59 

"  HebrougTit  me  to  the  ha7iqueting-ho\Jise ;"  for 
Christ  gives  to  his  Bride,  even  as  Solomon 
gave  to  the  Queen  of  Sheba,  "  all  her  desire, 
whatsoever  she  asked,  beside  that  which  Solo- 
mon gave  her  of  his  royal  bounty,"  1  Kings  x. 
13  ;  Eph.  iii.  8,  16—21 ;  Phil.  iv.  19. 

It  is  a  royal  feast,  like  that  spoken  of  in 
Esther  i.  3 — 7,  when  there  was  provided 
"royal  wine  in  abundance,  according  to  the 
state  of  the  king."  And  as  to  "  the  drinking," 
the  king  gave  commandment  to  his  officers, 
"  that  they  should  do  according  to  every  man's 
pleasure,"  ver.  8.  "  My  God  shall  supply  all 
your  need  according  to  his  riches  in  glory!" 
But  there  is  no  carnal  rejoicing  in  Jesus'  feast 
— "The  kingdom  of  God  is  not  meat  and 
drink ;  but  righteousness,  and  peace,  and  joy 
in  the  Holy  Ghost,"  Rom.  xiv.  17. 

Such  a  feast  Christians  peculiarly  enjoy  in 
the  ordinances  of  the  Lord's  house,  and,  above 
all,  in  the  Lord's  Supper.  For  then  they  meet 
together  in  "  the  banqueting-house,"  "  for  the 
strengthening  and  refreshing  of  their  souls," 
that  they  may  "  go  from  strength  to  strength," 
and  may  "  wax  stronger  and  stronger,"  Ps 


60  THE    SONG    OF    SOLOMON. 

Ixxxiv.  7 ;  Job  xvii.  9 ;  this  being  tbe  gra- 
cious purpose  of  their  Grod  concerning  them, 
to  lead  them  on  to  deeper  and  yet  deeper  ex- 
perience of  the  rich  provisions  of  his  coven- 
ant love. 

The  mention  of  "  the  banqueting-house" 
im]3lies  a  season  of  great  rejoicing  :  "  Mj  soul 
shall  be  satisfied  as  with  marrow  and  fatness, 
and  my  mouth  shall  praise  thee  with  joyful 
lips,"  Ps.  Ixiii.  5.  "  And  in  this  mountain 
shall  the  Lord  of  hosts  make  unto  all  people 
a  feast  oi  fat  things,  a  feast  of  wines  on  the 
lees,  of  fat  things /m??  of  marrow,  of  wines  on 
the  lees  well  refined.  And  it  shall  be  said  in 
that  day,  Lo,  this  is  our  God ;  we  have  waited 
for  him  ;  we  will  he  glad  and  rejoice  in  his  sal- 
vation," Isa.  XXV.  6,  9.  Often,  at  such  seasons, 
can  the  child  of  God  exclaim  with  David, 
"  My  cup  runneth  over,"  Ps.  xxiii.  5,  And 
if  such  "  unspeakable  joy"  be  found  in  the 
mere  foretaste,  what  shall  it  be  in  heaven, 
when  the  transitory  communion  of  a  few  saints 
on  earth  shall  be  exchanged  for  the  whole 
company  of  the  redeemed  of  the  Lord  in  glory 
for  ever  and  ever !     "  Blessed  are  they  which 


CHAPTER   11.  61 

are  called  unto  the  marriage  supper  of  the 
Lamb,"  Rev.  xix.  9. 

How  will  it  then  resound  from  every  tongue, 
'■'■He  brought  me!" — He  redeemed  my  soul 
from  death — He  led  me  by  the  right  way — 
He  brought  me  nigh  to  God! — "He  brought 
me  to  the  banqueting-house."  Yes;  even 
"  me  ;"  He  gave  himself  "■for  me."  Oh !  how 
great  are  the  wonders  which  grace  hath 
wrought ! 

But  the  banner  at  that  feast  unfurls  the  secret — 
"  His  banner  over  me  was  love."  It  was  com- 
mon at  feasts  to  have  the  leader's  name  in- 
scribed upon  the  banner ;  and  the  name  of  our 
great  Captain  is,  "  God  is  love."  Love  gained 
the  victory ; — the  conflict,  the  triumph,  and 
the  glory,  were  my  Beloved's.  "  He  loved  me, 
and  gave  himself  for  me  ;"  and  if  we  are  con- 
querors, it  is  "through  Him  that  loved  us," 
Gal  ii.  20;  Rom.  viii.  37;  Rev.  iii.  21. 
"  Thanks  be  to  God,  which  giveth  us  the 
victory  through  our  Lord  Jesus  Christ,"  1 
Cor.  XV.  57. 

How  sweet  to  repose  under  such  a  banner ! 
"His  banner  over  me  was  love,"  whilst  "un- 
6 


62  THE    SONG    OF    SOLOMON. 

derneath  are  the  everlasting  arms,"  Deut. 
sxxiii.  27. 

And  each  believer  may  say  it  was  "over 
7ne,"  for  /  was  rescued  by  that  love  from 
eternal  wrath  ;  /  am  "  a  prey  taken  from  the 
mighty,"  and  a  troph}'  of  the  victory  won  by 
my  Beloved. 

"  And  we  have  known  and  believed  the 
love  that  God  hath  to  us." 

Verse   5. 

"  Stay  vxt  ia-d\  (^Ingoits,  tomfort  me  toii^  ^pplw ; 
for  I  ant  sick  of  ITobi." 

Such  manifestations  of  the  love  of  Jesus 
are  well-nigh  overpowering  to  the  soul,  espe- 
cially of  the  young  believer.  "I  am  sick  of 
love."  The  visions  that  Daniel  saw  so  over- 
came him,  that  "  straightway  there  was  no 
strength  in  him,"  Dan.  x.  8 — 19 ;  and  John, 
when  he  saw  the  Lord  Jesus,  "fell  at  his  feet 
as  c^eac?,"  Rev.  i.  12 — 18  ;  see  also  Isaiah,  vi. 
5 ;  Gideon,  Judges  vi.  22 ;  and  Paul,  2  Cor. 
xii.  7. 

Yet  the  Bride,  so  far  from  asking  their  with- 
drawment,  seeks  only  to  be  strengthened  for 


CHAPTER    II.  63 

yet  further  manifestations — "  to  be  strength- 
ened with  might  by  his  Spirit  in  the  inner 
man,"  Bph.  iii.  16.  She  would  drink  yet 
deeper  from  the  cup  of  salvation,  and  feed  yet 
again  on  "  apples"  from  that  apple-tree  whose 
fruit  was  so  sweet  to  her  taste.  It  is  like  the 
earnest  breathings  of  David :  "0  God,  thou 
art  my  God :  I  have  earnestly  contemplated 
thee  (for  so  the  words  may  be  rendered)  ;  my 
soul  thirsieth  for  thee,  my  flesh  longeth  after 
thee,"  &c.,  Ps.  Ixiii.  1.  "  Like  as  the  hart  pant- 
eth  after  the  water-brooks,  so  panteth  my  soul 
after  thee,  0  God."  "  Stay  me  with  flagons, 
comfort  me  with  apples ;  for  I  am  sick  of 
love."  "  My  soul  longeth,  yea,  even  fainteth, 
for  the  courts  of  the  Lord,"  Ps.  Ixxxiv.  2. 
This  is  a  blessed  hungering  and  thirsting  after 
righteousness,  and  the  promise  (Matt.  v.  6) 
shall  not  be  delayed. 

"/n  the  day  when  I  cried  thou  answeredst 
me,  and  strengthenedst  me  with  strength  in 
my  soul,"  Ps.  cxxxviii.  3 ; — words  which  were 
fully  realised  in  the  experience  of  the  Bride, 
for  immediately  follows  the  expression  of  the 
supporting  presence  of  Jesus. 


64  THE   SONG    OF   SOLOMON. 

Verse  6. 

"  pis  left  pHitb  is  Mubcr  mg  Ptair,  anb  Ijis  riglji  Panb 
botlj  tmbrate  me." 

"He  giveth  power  to  the  faint,  and  to  them 
that  have  no  might  he  increaseth  strength" 
— "  The  Lord  upholdeth  him  with  his  hand" 
— "  Underneath  are  the  everlasting  arms,"  Isa. 
xl.  29;  Ps.  xxxvii.  24;  Deut.  xxxiii.  27. 
Such  is  the  security,  and  such  the  blessed, 
privileged  position  of  the  child  of  God.  The 
Good  Shepherd  gathers  the  lambs  (his  feeble 
ones)  in  his  bosom,  restoring  (Ps.  xxiii.  3)  and 
embracing  them.  "  I  will  uphold  thee  with 
the  right  hand  of  my.  righteousnes,"  Isa.  xli. 
10 — the  right  hand  of  power  being  here  most 
sweetly  connected  with  love — "  and  his  right 
hand  doth  embrace  me."  "  He  shall  dwell  be- 
tween his  shoulders,"  and  so  abide  "  in  safety," 
because  he  is  "  the  beloved  of  the  Lord,"  Deut. 
xxxiii.  12.  The  omnipotence  and  almightiness 
of  God  become  unutterably  precious,  when  he 
is  known  as  "  the  God  of  love."  To  be  em- 
braced within  that  all-powerful  hand,  from 
whence  none  can  pluck  us  (John  x.  28 — 30), 


CHAPTER    II.  65 

is  indeed  consolation  ;  and  it  is  peculiarly  re- 
alised by  the  Churcli  as  the  Bride  of  Christ. 
"  His  right  hand  doth  embrace  me^ 

The  timid  believel-,  too,  who,  like  Peter,  is 
afraid  of  the  boisterous  wind  and  the  stormy 
sea,  may  take  comfort  from  calling  to  remem- 
brance, that  it  is  this  same  powerful  hand, 
constrained  by  the  same  love,  that  was  then, 
and  shall  be  still,  immediately  stretched  forth 
to  catch  him  that  is  "beginning  to  sink," 
Matt.  xiv.  30,  31.  For  he  is  "  able  to  keep  us 
from  falling,"  and  we  may  safely  say  with  Da- 
vid in  reference  to  every  occurrence,  whether 
in  life  or  death,  "Into  tliine  hand  I  commit 
my  spirit,"  Ps.  xxxi.  5. 

Such  experience  denotes  a  holy  tranquillity 
and  quietude,  precisely  similar  to  that  de- 
scribed in  Isa.  xxvi.  3 — "  Thou  wilt  keep  him 
in  perfect  peace  (Heb.  'peace,  peace')  whose 
mind  is  stayed  on  thee,  because  he  trusteth 
in  thee."  There  is  real  reliance  on  God,  and 
the  calm  repose  of  faith.  "  His  left  hand  is 
under  my  head,  and  his  right  hand  doth  em- 
brace me." 

It  is  under  similar  circumstances  that  the 
6* 


66  THE    SONG    OF    SOLOMON. 

cTiarge  wTiicli  occurs  in  the  following  verse  is 
repeated  on  two  otlier  occasions  in  this  book  •, 
implying  that,  in  the  exercise  of  tender  love, 
the  Lord  Jesus  Avould  fain  forbid  any  hin- 
drance to  such  exquisite  enjoyment  on  the 
part  of  his  Bride.  The  passage  is  so  under- 
stood on  the  authority  of  many  commentators, 
who  render  the  last  words  "  till  she  please," 
but  the  sense  is  not  determined  by  the  original. 

Verse  7. 

"I  Charge  jiou,  ©  gc  ^nugbtcrs  of  |crnsalrm,  Iro  tlje 
%at%  anb  bg  tlje  |)inbs  of  tijt  <i[irlb,  lljni  ge  stir  not 
np,  nor  abak  mg  ITok,  till  ^\t  please." 

When  we  lose  such  precious  and  hallowed 
enjoyment  in  seasons  of  communion  with  the 
Lord,  the  fault  is  our  own — "  Till  she  please." 
"What  a  solemn  thought ! 

The  reference  to  "  the  roes  and  the  hinds  of 
the  field,"  is  perhaps  best  explained  by  the 
peculiar  characteristics  of  each,  as  pointed  out 
in  Prov.  v.  19 — "  The  loving  hind  ^'^di  pleasant 
roe."  The  selection  of  pleasing,  loving,  and 
tender  objects,  at  once  suggests  the  idea,  that, 
by  the  dearest  and  sweetest  delights  now  ex- 


CHAPTER   II.  67 

perienced  by  his  Bride,  the  Lord  Jesus  sol- 
emnly charged  the  daughters  of  Jerusalem  not 
to  disturb  or  break  in  upon  her  hallowed 
communion  with  himself.  Alas !  there  will 
always  be  a  limit  to  such  seasons,  so  long  as 
we  are  militant  here  on  earth  ;  there  will  al- 
ways be  a  "  till  she  please."  The  Bride  either 
needs  to  be  aroused  and  quickened,  as  in  the 
verses  immediately  following ;  or  to  be  re- 
minded of  her  constant  call  to  conflict  and  war- 
fare, as  in  chaj).  iii.  5 — 8  ;  or  to  come  up  from 
the  wilderness  and  grow  in  holy  zeal  for  the 
welfare  of  others,  as  in  chap.  viii.  4 — 12.  She 
would  indolently  rest  in  her  present  happiness^ 
were  not  the  Lord  graciously  to  rouse  her  to 
the  sense  of  her  true  condition  ;  and  conse- 
quently we  find  him  actually  dealing  thus 
with  her  after  each  repetition  of  this  charge. 
Distinct  lessons  of  Christian  experience  are  in 
each  case  brought  before  us,  divinely  adapted 
to  different  stages  of  the  Christian  life. 


68  THE    SONG    OF    SOLOMON, 


Verse  8. 

"  (lIjc  boicc  of  mv  '§tlobtii !   beljolb,  l^£  comctlj  Irajjittg 
iijjoir  Ibc  P^ouiTtniiis,  shipping  wpoit  t\t  pills." 

"  The  voice  of  raj  beloved !"  it  is  an  ex- 
clamation of  surprise,  plainly  intimating  that 
that  voice  broke  in  upon  a  season  of  silence. 
But  it  was  instantly  recognised ;  for  Jesus 
was  no  stranger  to  her.  The  sheep  of  Christ's 
fold  "  know  his  voice,"  John  x.  4,  and  gladly 
welcome  it.  "  Speak,  Lord,  for  thy  servant 
heareth,"  1  Sam.  iii.  9,  10. 

Whatever  dulness  and  deadness  may  have 
crept  over  the  Bride,  there  was  none  on  the 
part  of  her  beloved.  "Behold,  he  cometh 
leaping  upon  the  mountains,  skipping  upon 
the  hills."  Like  the  father  of  the  returning 
prodigal,  who  "ra7z,"  &c.,  Luke  xv.  20,  for  his 
bowels  yearned  over  her. 

"  The  voice  of  my  beloved  sounds 
Over  the  rocks  and  rising  grounds ; 
O'er  hills  of  guilt  and  seas  of  grief, 
He  leaps,  ho  fliea  to  my  relief."  'watts. 


CHAPTEK    II.  69 


Verse  9. 


"  ^j|  IJrlobtb  is  Uhe  a  |,\o£  or  a  goung  |5art ;  bcbolb, 
I^£  stanbdlj  kljinb  our  SMall,  ^c  loohcilj  forlb  at  llje 
SSinbotos,  sljelning  Ijimsclf  iljrouglr  tht  lattice." 

So  swift  is  Jesus  in  drawing  nigh  to  his 
people,  even  like  a  roe  or  a  young  hart !  He 
will  "make  no  long  tarrying,"  Ps.  Ixx.  5. 
"Surely  I  come  quickly P''  Rev.  xxii.  20.  "Be- 
hold, he  standeth  behind  our  wall" — "a  God 
at  hand,"  Jer.  xxiii.  23.  "I  stand  at  the  door 
and  knock,"  were  the  words  of  Christ  to  the 
Laodicean  church  in  her  lukewarm  ness,  Rev. 
iii.  14 — 20.  Sin  had  raised  up  a  ivall  of  sep- 
aration, which  had  hid  his  face;  but  "he 
standeth  behind  the  wall." 

"  Though  often  unperceived  by  sense, 
Faith  sees  him  always  near." 

Unbelief  hides  Jesus  from  us,  so  that,  when 
we  sin,  though  he  be  standing  close  beside  us, 
we  cannot  see  him.  Like  Jacob,  we  may  say, 
"  Surely  the  Lord  is  in  this  place,  ajid  I  knew 
it  oiot^^^  Gen.  xxviii.  16.  Here  is  comfort  for 
the  poor,  disconsolate  believer,  who  is  walking 
in  darkness  and  has  no  light;  the  inward 
sense  of  his  presence  may  be  lost,  but  behind 


70  THE    SONG    OF    SOLOMON. 

the  wall  of  sin  there  is  Jesus.  He  is  no  further 
off  than  "  at  the  door"  of  thy  heart.  "  Be- 
hold, he  standeth  behind  our  wall." 

Nor  is  this  all:  "He  looketh  forth  at  the 
windows."  "  The  eyes  of  the  Lord  are  over 
the  righteous."  His  eye  can  penetrate  that 
wall  through  which  thou  canst  not  see.  "He 
looketh  forth."* 

Where  is  the  Peter  ready  to  deny  his  Lord, 
upon  whom  Jesus  does  not  "turn  and  look?" 
Liike  xxii.  61.  Where  is  the  Nathaniel  under 
the  fig-tree,  whom  Jesus  has  not  seen  ?  John  i. 
48.  Where  is  the  Zacchaeus-like  spirit,  "seek- 
ing to  see  Jesus,"  upon  whom  Jesus  has  not 
looked  forth  ?  Luke  xix.  3,  5.  Or  where  the 
returning  prodigal  whom  the  Father  does  not 
see,  "  while  he  is  yet  a  gi'eat  way  off?"  Luke 
XV.  20.     "  He  looketh  forth  at  the  windows." 

^^ Shewing  himself  through,  the  lattice."  "I 
will  love  him,  and  will  manifest  myself  to 
him,"  John  xiv.  21.  "And  he  was  known  of 
them  in  breaking  of  bread,"  Luke  xxiv.  85. 

*  "This  word  'looketh'  is  found  but  three  times  in  Scrip- 
ture, and  signifieth  to  look  with  observation,  making  diL'gent 
search,  looking  narrowly." — Rowbotham. 


CHAPTER    11.  71 

Sucli  are  the  gracious  manifestations  Jesus 
makes  of  himself  to  his  Church !  And  al- 
though "  now  we  see  through  a  glass  darkly," 
and,  as  it  were,  "  through  the  lattice"  only,  it 
is  still  Jesus  "  himself^  that  we  see — "  his  own 

It  is  the  special  ofl&ce  of  the  Holy  Spirit  to 
take  of  the  things  of  Jesus  and  "  sAety"  them 
unto  us,  John  xvi.  14,  15.  And  while  "  look- 
ing unto  Jesus,"  by  faith,  we  get  such  precious 
glimpses  of  "himself,"  that  we  cannot  but 
long  for  his  "  appearing,''^  when  we  shall  "  see 
the  King  in  his  beauty,"  "  which  in  his  times 
he  shall  s/iezt',"  Titus  ii.  13 ;  Isa.  xxxiii.  17 ; 
1  Tim.  vi.  14—16. 

Verse  10. 

"  P^g  l^clobcb   spuk,  ani)  saitJ   wnto  mc,  |iisc  ujj,  mg 
ITobr,  mi)  fuir  ft)ur,  aub  tome  afaag." 

Not  only  "  the  voice,"  but  the  words  of  Jesus 
are  now  heard,  and  they  are  precious  because 
they  are  his.  "He  that  hath  an  ear,  let  him 
hear  what  the  Spirit  saith  unto  the  churches." 
They  are  rousing,  quickening  words.  Christ 
would  not  have  us  rest  in  any  frames  and  feel- 


72  THE    SONG    OF    SOLOMON. 

ings,  be  they  liappy  and  comfortable,  or  dis- 
consolate and  bitter.  We  must  be  continually 
'*  reacliing  forth  unto  those  things  which  are 
before." 

"Rise  up,  my  love,  my  fair  one,  and  come 
away."  "Arise  ye,  and  depart;  for  this  is 
not  your  rest,"  Mic.  ii.  10.  Rest  not  in  any 
past  attainments ;  rest  not  at  any  distance  from 
Jesus;  rest  not  in  ordinances;  rest  not  in  a 
cast-down  and  desponding  state  of  mind; 
"  rise  up,  and  come  away."  Come  to  the  bet- 
ter things  which  God  hath  prepared  for  them 
that  love  him. 

Christ  addresses  her  in  the  kindest  language 
— "My  love,  my  fair  one;"  and  she  received 
his  words  as  spoken  to  herself — "  My  beloved 
spake,  and  said  unto  one."  There  is  great 
force  in  the  personal  appropriation  of  the 
words  of  Jesus  to  our  own  souls.  Not  a  lamb 
in  his  fold  that  is  not  known  to  him  by  name, 
and  there  is  no  presumption  in  appropriating 
his  words  to  ourselves,  no,  not  even  when  he 
says,  "My  love,  my  fair  one!"  His  thoughts 
are  "thoughts  of  peace,"  Jer.  xxix.  11  ;  and 
he  "  speaks  peace  unto  his  people,"  Ps.  Ixxxv.  8. 


CHAPTER   11.  *13 

Verse  11. 

"  Jor,  b,  1^£  SSiutcr  is  past,  iljc  ^laht  is  ofor  aub 
gone." 

What  a  lovely  lesson  is  taught  here  !  The 
Lord  will  not  dwell  upon  the  wintry  state  of 
his  Church — neither  should  we.  Whilst  he 
adds  figure  to  figure  in  subsequent  parts  of 
this  book,  to  set  forth  the  loveliness  of  his 
Bride,  and  all  the  blossoming  of  her  graces  in 
the  sjjring  season,  with  the  ripening  of  her 
fruits  and  flowers  in  the  summer  and  autumn, 
the  whole  of  the  winter  season  is  summed  up 
in  these  few  words — "  The  winter  is  past,  the 
rain  is  over  and  gone."  And  even  these  are 
to  tell  that  it  is  "past/" 

"  Old  things  are  passed  away ;  behold,  all 
things  are  become  new."  (2  Cor.  v.  17)  ;  "  You 
hath  he  quickened,  who  were  dead,"  &c., 
Eph.  ii.  1,  &c.  All  the  storms  of  winter  have 
passed  away.  "  I  have  blotted  out,  as  a  thick 
cloud,  thy  transgressions,  and  as  a  cloudy  thy 
sins :  return  unto  me ;"  Isa.  xliv.  22 ;  "  for, 
lo,  the  winter  is  past,  the  rain  is  over  and 
gone."  "The  iniquity  of  Israel  shall  be 
7 


74 


THE    SONG    OF    SOLOMON. 


sought  for,  and  there  shall  be  none ;  and  the 
sins  of  Judah,  and  they  shall  not  be  found  ;" 
Jer.  1.  20.  Jesus  has  borne  them  all  away 
into  a  land  of  forgetfulness ! 

Therefore,  dwell  no  longer  in  the  dust,  nor 
sit  in  sackcloth  and  ashes,  brooding  over  past 
offences ;  but  learn  this  lesson  from  the  words 
of  Jesus — when  it  is  winter  with  thee,  follow 
the  example  he  has  left  thee  in  turning  away 
his  eyes  from  thy  barrenness ;  and,  looking 
away  from  thyself,  and  all  thy  wintry  coldness, 
fix  thy  steady  gaze  upon  the  rising  beams  of 
"  the  Sun  of  Eighteousness" — for  "  he  shall 
be  as  the  light  of  the  morning,  when  the  sun 
riseth,  even  a  morning  without  clouds ;  as  the 
tender  grass  springing  out  of  the  earth  by 
clear  shining  after  rain^''  Mai.  iv.  2 ;  2  Sam. 
xxiii.  4. 

For  so  the  darkness  and  gloominess  of 
"  winter,"  the  cheerlessness  and  discomfort  of 
"  rain,"  the  gathering  clouds  and  the  pelting 
storms,  shall  all  be  dispelled  by  the  quicken- 
ing rays  of  the  returning  sunshine,  Eph.  v.  8'; 
Ps.  xlii.  5 — 8 ;  Ps.  cxxvi.  5. 


CHAPTER   11.  75 

Verse    12. 

"STl^e  Jlofotrs  appear  oit  i'^c  €artlj." 

Here  are  evidences  adduced  tliat  it  is  even 
as  the  Lord  had  said.  The  winter  is  past,  for 
"the  flowers  appear  on  the  earth" — "  the  pre- 
cious fruits  brought  forth  hy  the  sun,^^  Deut. 
xxxiii.  14.  The  budding  of  "  the  flowers" — 
the  very  first  sign  of  returning  spring — is 
taken  notice  of;  so  the  Lord  Jesus  marks  the 
first  indications  of  grace  in  the  soul.  He 
sees  the  flower  in  the  bud — the  blossom  as 
well  as  the  fruit.  "He  will  not  break  the 
bruised  reed,  nor  quench  the  smoking  flax," 
nor  despise  "  the  day  of  small  things,"  Matt, 
xii.  20  ;  Zech.  iv.  10.  "  First  the  blade,  then 
the  ear,  after  that  the  full  corn  in  the  ear," 
Mark  iv.  28.  So  graciously  is  the  first  ap- 
pearance of  the  flowers  on  the  earth  attended 
to. 

"S;ije  timt  of  lljc  sittgiitg  of   ^irbs  is  tome,  anb  t\it 
bokz  of  ll^e  ^mtk  is  l^earb  in  otnr  ^anb." 

"  The  singing  of  birds"  is  an  acknowledged 
and  welcome  token  of  the  return  of  spring. 
And  "  the  voice  of  the  turtle"  (a  bird  of  pass- 


V6  THE    SONG    OF    SOLOMON. 

age,  emphatically  mentioned  in  Jer.  viii.  7,  as 
"  observing  the  time  of  its  coming")  marks  the 
peculiar  season  of  the  year  with  double  force. 
Thus  we  learn  that  evidences  are  not  to  be 
lightly  esteemed.  The  spring  season,  in  the 
history  of  St.  Paul,  was  noticed  by  the  Lord 
in  those  remarkable  words,  "  Behold,  he  pray- 
eth."  The  low,  gentle  sound  of  the  turtle's 
voice  is  distinctly  heard  on  high,  as  well  as 
the  more  cheerful  sound  of  praise  which  is 
heard  in  the  tabernacles  of  the  righteous. 

Verse  13. 

*'€^t  Jig-toe   pnttcil^  fortlj  l^er  gneit  Jigs,  anb  i\i 
Wtnts  fortlj  i\t  tcnbjr  (irape  gitrt  a  goob  smell." 

"What  words  of  encouragement  are  here! 
"  The  tender  grape  gives  a  good  smell."  The 
youngest  believer — the  flower  in  the  bud — ^is 
fragrant  unto  the  Lord ;  and  the  yei  unripe 
fruit —  "  the  green  figs" — are  acceptable  to 
Jesus!  Do  we  write  bitter  things  against 
ourselves  because  of  our  unfruitfulness  ?  So 
does  not  Jesus — "  Thus  saith  the  Lord,  I  re- 
member thee,  the  kindness  of  thy  youth,  the 
love  of  thine  espousals,"  &c.,  Jer.  ii.  2.     The 


CHAPTER    II.  Vt 

feeblest  attempts  of  the  child  of  God,  the  put- 
ting forth  of  "^rree/z  figs,"  is  noticed  and  ac- 
cepted by  Jesus. 

"  The  vines  with  the  tender  grape  give  a 
good  smell."  "  The  things  which  were  sent 
from  you,"  writes  St.  Paul  to  the  Philippians, 
"  were  an  odor  of  a  sweet  smell,  a  sacrifice 
acceptable,  well  pleasing  to  God,"  Phil.  iv.  18. 
So  small  a  service  as  the  ministering  to  the 
saints,  is  an  odor  of  a  sweet  smell  to  God. 
What  a  comfort  this  should  be  to  the  saint 
who  is  "  rich  in  good  works,"  as  an  evidence 
that  with  him  "  the  winter  is  past,"  and  the 
sun  has  arisen  upon  his  once  frozen  heart  of 
stone !  "  God  is  not  unrighteous  to  forget 
your  work  and  labor  of  love,"  Heb.  vi.  10 ; 
Eom.  vi.  22  ;  Hosea  xiv.  8. 


'"^xmt,  mg  ITobe,  mg   fair  ©ne,    nni)   tome 

"  Rise,  my  soiol,  and  stretch  thy  wings, 
Thy  better  portion  trace ; 
Rise  from  transitory  things 
Towards  heaven — thy  native  place." 

"  Awake,  awake  ;  .  .  .  put  on  thy  beautiful 
garments,  O   Jerusalem ;  .  .  .  shake  thyself 


78  THE    80XG    OF    SOLOMON. 

from  the  dust ;  arise  and  sit  down,"  &c.,  Isa. 
lii.  1,  2.  "  /  will  arise^  and  go  to  my  father." 
It  is  a  precious  invitation,  for  it  is  Christ 
that  calls ;  and  he  does  not  bid  us  depart,  but 
"  GomeP  "  Come  out,  and  be  ye  separate,  saith 
the  Lord,  .  .  .  and  I  will  receive  you." 
"  Come  unto  me" — "  Come  away,"  2  Cor.  vi. 
17,  18.  "  Forgetting  those  things  which  are 
behind,  and  reaching  forth,"  &c.,  Phil.  iii.  13, 
14. 

"Rise,  saith  my  Lord,  make  haste  away, 
No  mortal  joys  are  worth  thy  stay. 

"  And  when  we  hear  our  Jesus  say, 
Rise  up,  my  love,  make  haste  away, 
Our  hearts  would  fain  outfly  the  wind. 
And  leave  aU  eai'thly  things  behind."         watts. 

€6[rist's  |nHtati0n. 

Verse  14, 

"  %  jnn  ^ofae,  lljat  art  iit  il^e  tlefts  of  tlje  |iotk,  iix 
lljc  sccrtt  {jlaas  of  ilje  .^tah'S,  let  mc  see  tljg  Coutt- 
ttitaiuf,  let  me  l^car  t^g  ^oicc ;  for  sfotct  is  Ibg  ^mt, 
aitb  tljg  Cottittenanrc  is  tomclg." 

No  figure  could  more  beautifully  represent 
the  Church  of  Christ,  than  a  dove  hid  in  the 
cJefts  of  the  rock. 


CHAPTER    II,  79 

"  Rock  of  Ages,  cleft  for  me, 
Let  me  hide  myself  in  tliee."        topladt. 

"  Be  tliou  to  me  for  a  rock  of  habitation, 
whereunto  I  may  continually  resort" — "  In 
the  time  of  trouble  he  shall  hiJe  me  in  his 
pavilion  ;  in  the  secret  of  his  tabernacle  shall 
he  hide  me ;  he  shall  set  me  upon  a  rock" — 
"  When  my  heart  is  overwhelmed,  lead  me  to 
the  Eock  that  is  higher  than  I,"  Ps.  Ixxi.  3  ; 
Ps.  xxvii.  5  ;  Ps.  Ixi.  2  ;  Ps.  xxxi.  2,  3.  "  The 
secret  places  of  the  stairs"  is  not  a  distinct  fig- 
ure from  the  rock;  for  it  h:i3  evident  refer- 
enct  to  the  gardens  in  the  E:ist,  where  the 
terraces  one  above  another  were  cut  out  of  the 
rock ;  and  to  these  terraces  the  stairs  were  the 
ordinary  means  of  ascent.  The  timid  dove 
took  refuge  there,  and  found  it  a  secure  '*  hid- 
ing-place" and  a  precious  shelter,  Isa.  xxxii. 
2.  "He  shall  dwell  on  high  ;  his  place  of  de- 
fence shall  be  the  munitions  of  rocks;"  there- 
fore "  trust  ye  in  the  Lord  for  ever ;  for  in  the 
Lord  Jehovah  is  the  Rock  of  Ages,"  Isaiah 
xxxiii.  16,  and  xxvi.  4,  margin. 

Thrice  blessed  they  who  are  hidden  in  the 
cleft  of  that  Rock  (Ex.  xxxiii.  18—23),  that 


80  THE    SONG    OF    SOLOMON. 

they  may  see  the  goodness  of  the  Lord,  and 
be  safe  when  the  billows  swell,  and  the  storm 
rises  high  !  It  is  only  while  we  are  thus  "  in 
Christ  Jesus"  that  our  countenance  beams 
with  the  reflection  of  his  glory,  and  that  his 
Spirit  breathes  through  us,  and  makes  our 
voice  sweet.  But  the  Father  delights  in  us,  in 
his  well-beloved  Son,  and  loves  to  hear  the 
breathings  of  "  the  Spirit  of  his  Son  in  our 
hearts,  crying,  Abba,  Father."  "Let  me  see 
thy  countenance,  let  me  hear  thy  voice ;  for 
sweet  is  thy  voice,  and  thy  countenance  is 
comely."  "  The  prayer  of  the  upright  is  his 
delight." 

How  strange  and  sad  it  is  that  we  should  be 
so  silent — so  slow  to  pray,  so  slow  to  praise, 
when  Jesus  is  saying  to  us,  "  Let  me  hear  thy 
voice  !"  If  it  is  "si^ee^"  to  him,  should  we  not 
be  offering  the  sacrifice  of  praise  "  continu- 
ally .^"  Heb.  xiii.  15.  If  it  be  in  our  power  to 
yield  a  moment's  pleasure  to  our  Beloved, 
should  we  not  delight  to  let  him  hear  our 
voice  ?  Alas !  that  he  should  hear  our  voice 
so  seldom !  Our  faith  in  his  word  is  so  small, 
that  we  barely  believe  him  when  he  affirms 


CHAPTER    II.  81 

that  it  is  "  sweet."  Yet  lie  says,  "  Thy  lips,  O 
my  spouse,  drop  as  the  honeycomb" — "  Thy 
lips  are  like  a  thread  of  scarlet,  and  thy  speech 
is  comely" — "  Sweet  is  thy  voice,"  Cant,  iv,  3, 
11.  He  even  loves  to  hear  us  speaking  of 
him  to  one  another,  Mai.  iii.  16.  And  the 
secret  of  God's  delight  in  the  voice  of  his  peo- 
ple is  simply  this — "  It  is  not  ye  that  speak, 
but  the  Spirit  of  your  Father  which  speaketh 
in  you,"  Matt.  x.  20. 

For  the  same  reason  he  sees  beauty  in  their 
countenance;  for  the  soul  that  is  much  in 
communion  with  Jesus  reflects  his  beauty, 
being  "changed  into  the  same  image,  from 
glory  to  glory,  even  as  by  the  Lord  the 
Spirit,"  2  Cor.  iii.  18,  margin.  Thus,  when 
Moses  was  forty  days  in  the  mount,  "Aw  face 
shone"  Ex.  xxxiv.  29,  though  he  wist  it  not. 
"  So  shall  the  King  greatly  desire  thy  beauty." 
"  Thy  countenance  is  comely  !"     "All  fair." 


82  THE    SONG    OF   SOLOMON. 


Verw  15. 

"^nkt  us  tije  cJfovcs,  tlje  little  ^ous,  tljat  spoil  t^e 
©lives :  for  our  Uiires  l^ak  kvittx  drapes." 

The  Bride  here  is  all  intent  upon  the  care 
of  the  vineyard,  and  conscious  of  the  danger 
to  her  "tender  grapes"  from  "the  foxes,  the 
little  foxes."  In  Eastern  countries,  where  the 
gardens  and  vineyards  were  cut  out  of  the 
rocks  in  terraces,  these  "little  foxes"  con- 
cealed themselves  in  great  numbers  under  the 
luxuriant  foliage  of  the  vines,  and  did  great 
mischief,  especially  in  spring,  among  the 
"  tender  grapes." 

Well,  therefore,  may  the  Church  cry  out, 
"  Cleanse  thou  me  from  secret  faults,"  Ps.  xix. 
12 — those  subtle  and  almost  unperceived  sins 
■VYhich  so  sadly  "spoil  the  vines."  "Let  us 
lay  aside  every  weight,  and  the  sin  which 
doth  so  easily  beset  us,"  "  looking  diligently 
lest  any  man  fail  of  the  grace  of  God,"  Heb. 
xii.  1,  15 ;  2  Tim.  ii.  16,  17. 

"  The  cares  of  this  world,  the  deceitfuhrtess  of 


CHAPTER   II.  83 

riches,  the  lusts  and  pleasures  of  life,"  all 
which  "  chohe  the  word"  so  that  we  become 
unfruitful,  may  be  understood  by  these  little 
foxes.  They  secretly  eat  away  the  tender 
grapes,  and  spoil  the  vines,  therefore  they 
should  be  diligently  and  earnestly  prayed 
against,  Luke  viii.  14.  T^his  watchful  care 
bespeaks  that  integrity  of  heart  in  the  Bride 
which  leads  to  the  precious  "  assurance"  and 
"  confidence"  of  faith,  expressed  in  the  fol- 
lowing verse: — For,  "if  our  heart  condemn 
us  not,  then  have  we  confidence  toward  God," 
1  John  iii,  21.  The  indulgence  of  any,  the 
least  known  sin,  condemns  us,  and  our  happy 
sense  of  assurance  is  clouded ;  but  in  the  ex- 
ercise of  strict  watchfulness,  it  is  sweetly  real- 
ised. 

Verse  16. 

"  Pg  ^dobtir  is  mrnc,  aiib  |  am  ^is :  Ije  inht^  among 
t\^t  ITilics." 

Here  is  faith  in  strong  and  lively  exercise 
— the  "full  assurance  of  faith,"  accompanied, 
as  it  ever  is,  with  a  true  heart,  Heb.  x.  22. 
"  My  beloved  is  mine,  and  I  am  his."     It  is 


84;  THE    SONG    OF    SOLOMON. 

appropriating  faith — a  full  realizing  of  her 
covenant  relatiouship  with  him.  "Mj  be- 
loved is  mine,"  for  he  has  given  himself  to  me ; 
"and  I  am  his,"  for  he  has  bought  me  with  his 
own  blood!  "Ye  are  not  jour  own,  for  ye 
are  bought  with  a  price."  Living  or  dying, 
we  are  "  the  Lord's^^^  1  Cor.  vi.  19 ;  Rom. 
xiv.  8. 

To  this  the  Bride  adds,  "  He  feedeth  among 
the  liHes."  She  has  been  comparing  herself 
to  a  vineyard  or  garden,  and  now  she  ex- 
presses her  belief  that  her  Beloved  is  "  in  the 
midst  of  her,"  feeding  among  the  plants  of 
his  own  right-hand  planting. 

Verse  17, 

"  %vB.  i\t  ^uji  brcuh,  anb  tbe  ^jjabobs  flee  abag,  turn, 
mg  §eIobfb,  anb  be  tl^oit  like  a  |ioe  or  a  Jjouug  Part 
upon  tlje  Hlouiitaius  of  ^ctljcr." 

The  "  assurance  of  faith"  leads  on  to  the 
"  assurance  of  hope."  For  as  in  verse  sixteen 
there  was  "the  full  assurance  of  faith,"  bring- 
ing a  sense  of  pixsent  peace  and  enjoyment 
into  the  soul,  so  here  there  is  "  the  full  assur- 
ance of  hope,"  looking  forward  to  yet  fuller 


CHAPTER   II.  85 

and  brighter  manifestations  of  her  Beloved 
in  his  presence,  uninterruptedly  and  for  ever. 
For  there,  day  and  night,  sunshine  and  shadow, 
light  and  darkness,  shall  have  merged  into  one 
eternal  day — emphatically  called  "^Ae  DayP 
"  Until  the  day  break !" 

"  Here  often  from  our  eyes 

.  Clouds  hide  the  light  divine  ! 
There  we  shall  have  unclouded  skies, 
Our  sun  A\all  always  shine." 

Even  the  first  rising  beams  of  the  Sun  of 
Eighteousness,  at  the  hrealdng  of  that  day, 
shall  dispel  every  shadow — "the  shadows  fiee 
away." 

Many  are  the  shadows  which  now  hide 
from  our  eyes  the  sight  of  that  glorious  day. 
"  For  now  we  see  through  a  glass  darkly,"  or 
"  in  a  riddle,"  1  Cor.  xiii.  12 — it  is  but  partial 
light.  Ordinances,  too,  are  but  the  shadow 
of  heavenly  things — "  a  shadow  of  things  to 
come,"  Heb.  x.  1;  Col.  ii.  16,  17.  And  our 
bodies,  likewise,  screen  the  light  of  day  from 
us,  for  "  whilst  we  are  at  home  in  the  body, 
we  are  absent  from  the  Lord."  They  hinder 
our  ^^  sighf  of  Jesus,  and  while  in  them  we 
8 


86  TUE    SONG    OF    SOLOMON. 

can  only  "  walk  by  faith,"  2  Cor.  v.  6,  7.  But 
all  these  shall  "  flee  away."  For  "  when  that 
which  is  perfect  is  come,  then  that  which  is  in 
part  shall  be  done  away,"  1  Cor.  xiii,  10. 
"Thy  sun  shall  no  more  go  down;  neither 
shall  thy  moon  withdraw  itself:  for  the  Lord 
shall  be  thine  everlasting  light,"  Isa.  Ix.  20. 
"  And  there  shall  be  no  night  there  ;  and  they 
need  no  candle,  neither  light  of  the  sun;  for 
the  Lord  God  giveth  them  light,"  Eev.  xxii. 
5.  "  He  shall  be  as  the  light  of  the  morning 
when  the  sun  riseth,  even  a  morning  without 
clouds,"  2  Sam.  xxiii.  4. 

Such  is  the  believer's  prospect  for  the  fu- 
ture ;  and  the  earnest ''  looking  for  that  blessed 
hope"  begets  a  spirit  of  prayer  in  the  soul, 
that  ^^ until  the  day  break"  we  may  be  '■''kept 
by  the  power  of  God  through  faith  unto  sal- 
vation." "  Until  the  day  break,  turn,  my  be- 
loved ;"  or,  more  literally,  "  encompass" — "  be 
on  every  side"  of  me.  Keep  me  as  in  a  gar- 
rison, 1  Pet.  i.  5.  Thus,  in  Ps.  Ixxi.  21,  the 
word  here  rendered  "  turn,"  is  translated 
"  comfort  me  on  evei-y  side.^^ 

"  And  be  thou  like  a  roe  or  a  young  hart 


CHAPTER    II.  87 

upon  tte  moTintaiDs  of  Bether"  (margin,  "di- 
vision.") There  are  yet  manifold  hindrances 
and  mountains  of  separation  between  us  and 
glory,  but  Jesus  has  broken  down  every  wall 
of  partition.  "  And  this  is  the  word  of  the 
Lord  unto  Zerubbabel — Who  art  thou,  0  great 
mountain?  before  Zerubbabel  thou  shalt  be- 
come a plain,^^  Zech.  iv.  6,  7.  Often  when  we 
imagine  that  mountains  of  division  lie  between 
us  and  Jesus,  we  find  him  present  with  the 
swiftness  of  a  roe  or  a  young  hart. 

Contrast  these  "  mountains  of  division^''  with, 
the  "  mountains  of  spices'^  in  Cant.  viii.  14. 


CHAPTEE   III. 

Verse  1. 

"  §g  l^igljt  on  Jitg  ^tis  |  sougljt  l^im  fo^om  mg  ^onl 
lofad!^;  I  S0«gi^t  !^im,  bnt  |  fowni)  I/rm  noi." 

We  are  almost  ready  to  exclaim — Can  such, 
be  the  language  of  one  who  but  so  lately  had 
said,  "A  bundle  of  mj'rrh  is  my  well-beloved 
unto  me;  he  shall  lie  all  night  betwixt  my 
breasts  ?"    Chap.  i.  13. 

It  is  to  be  feared,  however,  that  every  be- 
lieving child  of  God  will  too  well  understand 
the  sad  change  by  painful  experience,  to 
doubt  its  truth  for  one  moment.  And  it  is 
experience  that  frequently  follows  upon  sea- 
sons of  hallowed  communion.  There  is  a 
liability  to  o-est  in  enjoyment — to  cast  off  the 
weapons  of  our  warfare,  and  vainly  to  indulge 
the  delusive  persuasion  that  all  the  night  season. 


CHAPTER    III.  89 

until  the  day  dawn,  may  be  passed  in  perfect 
security  and  ease.  Like  David,  we  are  prone 
in  our  prosperity  to  say,  "  I  shall  never  be 
moved :  Lord,  by  tby  favor  thou  hast  made 
my  mountain  to  stand  strong,"  Ps.  xxx.  6,  7. 
And  thus  we  fall  into  spiritual  darkness,  and 
into  a  state  of  carnal  ease  and  slothful  indo- 
lence, most  aptly  described  as  the  night  season, 
passed  upon  a  bed  of  sloth.  "  By  night  upon 
my  bed  I  sought  him  whom  my  soul  loveth ; 
I  sought  him,  but  I  found  him  not." 

"  Thou  didst  hide  thy  face,  and  I  was  troub- 
led," Ps.  xxx.  7. 

"  If  thou  withdraw,  'tis  night." 

"  Woe  to  them  that  are  at  ease  in  Zion  .  .  . 
that  lie  upon  beds  of  ivory,  and  stretch  them- 
selves upon  their  couches !"  Amos  vi.  1,  4.  It 
is  an  unspeakable  mercy  when  the  Lord  gives 
the  soul  no  rest  in  such  a  state.  The  promise 
is,  "Ye  shall  find  me  when  ye  search  for  me 
with  all  your  heart,"  Jer.  xxix.  13.  No  won- 
der, therefore,  that  the  Bride  sought  in  vain, 
when  she  sought  him  only  on  her  bed.  "  They 
have  not  cried  unto  me  with  their  hearty  when 


90  THE    SONG    OF    SOLOMON. 

they  howled  upon  their  beds,"  Hos.  vii.  14. 
"  There  is  none  that  siirreth  up  himself  to  take 
hold  of  thee,"  Isa.  Ixiv.  7.  We  must  not  be 
slothful,  but  fervent  in  spirit,  if  we  would 
walk  in  communion  with  Christ,  Heb.  vi.  12 ; 
Eom.  xii.  11. 

Still,  although  there  was  indolence,  there 
was  yet  sincerity  in  the  search  of  the  Bride  for 
her  Beloved  ;  "I  sought  him  whom  my  soul 
loveth^''  John  xx.  17.  And,  consequently, 
there  could  be  no  rest  or  enjoyment  in  his 
absence.  **  With  my  soul  have  I  desired  thee 
in  the  night," — "  I  cry  in  the  night  season, 
and  am  not  silent," — Isa.  xxvi.  9  ;  Ps.  xxii.  2. 

How  strikingly  does  such  a  state  altogether 
contrast  with  the  vigilant  watchfulness  the 
Lord  requires  of  his  servants  when  he  cometh ! 
"  Blessed  are  those  servants  whom  the  Lord, 
when  he  cometh,  shall  find  watching.  .  .  And 
if  he  shall  come  in  the  second  watch,  or  come 
in  the  third  watch,  and  find  them  50,  blessed  are 
those  servants,"  Luke  xii.  37,  38. 


CHAPTER    III.  91 

Verse    2. 

"I  foUI  rise  nob,  anb  go  abonf  t\}t  €itv  in  % 
streets,  anb  iit  llje  broab  Winijis  |  foill  seek  Ijim  foljom 
mjT  ^onl  lofadl) :  |  sougljt  Ijim,  but  |  foiiiu)  l/tin  not." 

In  this  state  of  restless  uneasiaess  upon  her 
bed,  the  Bride  resolves  upon  a  more  diligent 
search.  Like  the  prodigal,  she  says,  "  I  will 
a?-we,"  &c.  And,  like  him,  she  not  only 
resolves,  but  acts.  "And,  he  arose,"  &c., 
Luke  XV.  18—20.  "  I  sought  him,"  &c.  She 
calls  to  remembrance  the  voice  of  the  Good 
Shepherd,  chap.  i.  8,  "  Go  thy  way  forth  by 
the  footsteps  of  the  flock  ;"  and  at  once  deter- 
mines upon  seeking  him  thus  in  "  the  city,  in 
the  streets,  and  in  the  broad  ways" — the  usual 
resort  of  the  citizens  of  Zion.  "  Not  forsak- 
ing the  assembling  of  yourselves  together," 
Heb.  X.  25. 

"  I  will  rise  now — I  will  seek  him."  Here 
is  real  effort,  a  true  evidence  of  sincerity  of 
purpose.  Here  is  also  a  restless  uneasiness 
and  dissatisfaction  with  everything  short  of 
Christ.  "I  will  seek  himf  and  yet,  once 
more,  it  is  a  present  determination  to  seek  him 
without  delay — "  I  will  rise  now" 


&2  THE    SONG    OF   SOLOMON. 

But  sensible  enjoyment  is  not  immecliateljr 
regained;  "I  sought  him,  but  I  found  him 
not."-  Like  Job — "Oh  that  I  knew  where  I 
might  find  him  !  Behold,  I  go  forward,  but 
he  is  not  there ;  backward,  but  I  cannot  per- 
ceive him.  On  the  left  hand,  but  I  cannot 
behold  him :  he  hideth  himself  on  the  right 
hand,  that  I  cannot  see  him,"  Job  xxiii.  3,  8, 
9.  "Now  for  a  season,  if  need  be,  ye  are  in 
heaviness  through  manifold  temptations,"  for 
the  "  trial  of  your  faith,"  1  Pet.  i.  6,  7.  These 
trying,  sifting  times  work  for  ultimate  good, 
though  the  chastening  for  the  present  be  griev- 
ous. 

A  blessing  is  often  realised  in  social  inter- 
course ;  "  That  I  may  be  comforted,"  writes 
St.  Paul,  "by /Ae  mutual  faith  of  both  you 
and  me,"  Eom.  i.  12 ;  of  the  '•''  felloxo-citizen^'' 
in  the  household  of  faith.  But  it  is  not  al- 
ways so.  We  may  be  in  the  very  midst  of 
means  of  grace,  and  yet  not  find  Christ  in 
them,  as  was  the  case  with  the  Bride.  "  I 
sought  him,  but  I  found  him  not."  And  now 
her  sincerity  was  put  to  a  searching  test ; 
would  anything  short  of  Christ  himself  satisfy  ? 


CHAPTER    III.  93 

No.     She  cannot  rest  there,  for  she  has  not 
found  ^^him" 

Verse  3 

"  (iTIjc  SEatcbmen  tijat    go  about  ilj£  Cifg    fonitb  nu: 
to  inljom  I  saib,  Sab  m  Ijim  faljom  nig  Soul  lobdl)  ?" 

"  I  have  set  watchmen  upon  thy  walls,  O 
Jerusalem," — "  Thej  watch  for  your  souls  as 
they  that  must  give  account,"  Isa.  Ixii.  6 ; 
Heb.  xiii.  17;  Ezek.  iii.  17;  Jer.  vi.  17. 
"  The  priest's  lips  should  keep  knowledge, 
and  they  should  seek  the  law  at  his  mouth  ;  for 
he  is  the  messenger  of  the  Lord  of  hosts  " 
Mai.  ii.  7.  The  Bride  was,  therefore,  making 
use  of  those  appointed  means  of  grace  to 
which  God  promises  his  blessing.  "  I  being 
in  the  way,  the  Lord  led  me," — "  The  watch- 
men found  me" — a  precious  token  to  her  that 
she  was  indeed  in  the  right  way. 

She  immediately  asks  them  after  Christy  not 
even  waiting  to  explain  of  whom  she  spake. 
"Nothing  but  Christ,  nothing  but  Christ," 
was  ever  the  language  of  her  heart.  Her 
one  question  is,  "  Saw  ye  him  whom  my  soul 
loveth  ?" 


94  THE    SONG    OF    SOLOMON. 

There  is  something  of  deep  interest  in  the 
threefold  repetition  of  this  expression,  during 
the  Bride's  search  after  her  absent  Saviour: 
"  I  sought  him  whom  my  soul  loveth,"  verse 
1 ;  "I  will  seek  him  whom  my  soul  loveth," 
verse  2 ;  "  Saw  ye  him  whom  my  soul  lov- 
eth?" verse  3.  It  forms  a  strikingly  beautiful 
reply  to  the  thrice-repeated  question  of  our 
Lord  to  Peter,  "Lovest  thou  me?"  0  for 
that  true  sincerity  of  love,  Phil.  i.  10 ;  Eph. 
vi.  24,  which  may  enable  us  always  to  answer, 
"  Lord,  thou  kno west  all  things ;  thou  knowest 
that  I  love  thee !"  John  xxi.  15—17. 

But  the  watchmen  were  not  Christ,  and  the 
Bride  is  not  yet  satisfied.  It  is  the  Lord's  pres- 
ence in  the  means,  and  not  the  means  them- 
selves, that  gives  peace  and  healing.  The  man 
lay  by  the  pool  of  Bethesda  "  thirty  and  eight 
years,"  but  the  waters  were  only  effectual  when 
an  angel  stepped  in  and  troubled  them,  John 
V.  3—7. 


CHAPTER   III.  95 

Verse  4. 

"^t  teas  bnt  a  little  tljat  |  passeb  from  lljcm,  but  | 
fottttb  l^im  iijl^om  ntg  ^oul  lobttlj." 

Precious  encouragement !  "  For  in  due  sea- 
son we  shall  reap,  if  we  faint  not," — "  I  said 
not  unto  the  seed  of  Jacob,  Seek  ye  me  in 
vam,"— "Seek,  and  ye  shall  find,"— "  Then 
shall  we  know,  if  we  follow  on  to  know  the 
Lord,"  Gal.  vi.  9  ;  Isa.  xlv.  19  ;  Matt.  vii.  7  ; 
Hos.  vi.  1—3. 

"It  was  but  a  little  that  I  passed  from 
them ;"  she  was  very  near  him  in  the  use  of 
the  appointed  means,  still  she  would  not  rest  in 
the  means ;  she  passed  on  from  the  watchmen 
to  the  Lord  himself. 

It  was  very  like  Mary  at  the  sepulchre, 
seeking  for  Jesus.  The  angels  *'  found  her," 
being  the  divinely  appointed  guard  set  to 
watch  the  sepulchre ;  and  when  they  inquired 
of  her  why  she  wept,  she  answered,  "Because 
they  have  taken  away  my  Lord^''  &c.  She 
"passed  from  them"  (for  nothing 'but  Christ 
would  do  for  her),  and  next  addressing  herself 
to  one  whom  she  supposed  to  be  the  gardener, 
she  earnestly   exclaims,    "  Sir,    if  thou   have 


96  THE    SONG    OF    SOLOMON. 

borne  him  hence,  tell  me  where  thou  hast  laid 
him."  She  knew  not  how  near  Jesus  himself 
was  to  her  all  this  time — "  She  knew  not  that 
it  was  Jesus,"  but,  lo  !  she  found  him  whom 
her  soul  loved,  John  xx.  11 — 16. 
What  blessed  experience ! 

"  I  Ijtlb  Ijrm,  anii  fooulb  itoi  let  Ijim  go.  antU  |  l^ab 
brougl^t  Ijhn  into  mg  Potljer's  Poiise,  anb  into  t\^t 
Cljamkr  of  l^tr  tijat  tontcibcb  me." 

"Hold  fast  that  thou  hast,"  Kev.  iii.  11. 
Like  Jacob  wrestling  with  the  angel,  say,  ''  / 
will  not  let  thee  go,  except  thou  bless  me  ;"  and, 
like  the  disciples,  hold  fast  thy  Saviour  "  by 
his  feet,"  lest  thou  lose  him  again,  Gren.  xxxii. 
26 ;  Matt,  xxviii.  9. 

"As  a  little  weeping  child  will  hold  its 
mother  fast,  not  because  it  is  stronger  than 
she,  but  because  the  mother's  bowels  so  con- 
strain her,  that  she  cannot  leave  the  child ; 
even  so  Christ,  yearning  over  the  believer, 
cannot  go,  because  he  will  not." — Durham. 

The  expression,  "my  mother's  house,"  seems 
to  be  in  allusion  to  the  second  birth  of  the  Spirit, 
John  iii.  5 — 8,  by  which  the  soul  is  brought 


CHAPTER  in.  07 

into  vital  union  with  the  Lord  Jesus  Christ. 
"  That  which  is  born  of  the  Spirit  is  spirit." 
The  meaning  of  the  words,  therefore,  is,  bring- 
ing Christ  into  the  heart— "that  Christ  may 
dwell  in  your  hearts  by  faith,"  Eph.  iii.  17. 
"  My  little  children,"  writes  the  apostle,  "  of 
whom  I  travail  in  birth  again  until  Christ  be 
formed  in  you^''  Gal.  iv.  19.  How  wonderful, 
that  our  souls  should  be  the  chambers  in  which 
Jesus  dwells  I 

"  I  held  him,  and  would  not  let  him  go, 
until  I  had  brought  him  into  my  mother's 
house,"  &c.  There  is  a  very  powerful  mean- 
ing in  these  words,  in  the  connexion  in  whicb 
they  stand.  The  Bride  had  lost  her  own  per- 
sonal communion  with  Jesus,  verse  1 — 3,  and 
had  to  seek  him  abroad  "  in  the  city."  He 
was,  so  to  speak,  absent  from  "  the  chamber" 
of  her  heart,  and  this  she  could  not  bear. 
Truly  the  night  of  life  must  ever  be  a  restless 
one,  if  passed  alone  without  Jesus  ! 

But  this  restlessness  of  the  Bride  was  the 
proof  of  her  sincerity.  This  is  exactly  the  test 
of  the  true  child  of  God,  as  distinguished 
from  the  mere  professor.     The  one  is  content 


98  THE    SONG    OF   SOLOMON. 

with  a  general  knowledge  of  Christ,  as  present 
with  his  Church,  &c.,  but  the  other  can  be 
satisfied  with  nothing  short  of  direct^  personal 
appropriation  of  him — a  bringing  of  him  home 
to  the  secret  "  chambers"  of  the  soul,  and  a 
holy  constraining  of  him  to  abide  there  !  "I 
held  him,  and  would  not  let  him  go." 

Christ. 

Verse  5. 

"I  4arge  gott,  (^  ge  ^augljters  of  Itrnsaltm,  bg  i\t 
^o«,  aitb  bu  iljt  pitibs  of  llje  ^xth,  i\ui  ge  stir 
not  ap,  nor  alnakc  mg  ITobt,  till  sljt  pkast." 

This  holy  determination  to  hold  fast  her 
Beloved,  is  graciously  responded  to  by  him,  in 
a  repeated  charge  to  the  daughters  of  Jerusa- 
lem, that  they  should  not  disturb  her ;  com- 
pare chap.  ii.  7.  These  are  happy  seasons, 
indeed,  when  for  a  time  the  soul  rests  by  faith 
in  the  arms  of  her  Beloved — ^leaning  on  his 
bosom,  in  actual  realization  of  "the  commu- 
nion of  the  Holy  Ghost."  "Words  fail  to  give 
utterance  to  what  it  is,  but  St.  John  seemed 
peculiarly  to  enter  into  the  experience  of  it, 


CHAPTER    HI.  99 

when  he  said,  "  Truly,  our  fellowship  is  with 
the  Father,  and  with  his  Son  Jesus  Christ,"  1 
John  i.  3.  This  season  of  repose,  however,  is 
soon  exchanged,  for  wilderness  journey ings. 
Israel  could  only  rest  while  the  pillar  of  cloud 
and  of  fire  "  tarried."  Oh  I  how  sweet  it  will 
be  when  our  journey  of  love  is  ended,  and  we 
plunge  into  the  ocean  fulness  of  the  God  of 
love  for  all  eternity  ! 

Verse   6. 

"  W&^Q  is  lljis  tl^Ht  tometl^  out  of  l^e  ^Ubenvess,  Uhe 
pillars  of  ^mok,  jjcrfumcJ*  loitlj  Pgrrlj  attb  J^raiik- 
incensE,  ioitlj  all  ^oliibtrs  of  i^t  gleit^ani  ?" 

The  use  of  the  feminine  gender  here,  in  the 
original,  proves  these  words  to  be  spoken  of 
the  Bride.  "  Who  is  she  that  cometh  out  of 
the  wilderness  ?" 

There  is  evident  reference  to  the  wilderness 
history  of  the  children  of  Israel,  and  to  the 
tabernacle  worship,  from  whence  the  accept- 
able incense  of  prayer  and  praise  was  ever  as- 
cending— "  incense  of  spices"  being  offered 
upon  the  golden  altar  every  morning,  ^^for  a 
perpetual  incense  before  the  Lord,"  Ex.  xxx. 


100  THE    SONG    OF   SOLOMON. 

1 — 8.  For  thus  every  step  of  the  way  was 
rendered  fragrant  to  the  Lord.  "  Who  is  she 
that  Cometh  out  of  the  wilderness  like  pillars 
of  smoke  (or  smoke  of  burning  incense),  per- 
fumed with  myrrh  and  frankincense,  with  al] 
powders  of  the  merchant  ?"  It  is  a  precious 
thought  to  believers,  that  even  now,  in  the 
wilderness  of  this  world,  they  may  yield  such 
sweet  fragrance  to  Jesus. 

And  it  has  been  beautifully  remarked,  that 
"some  realise  much  of  the  wilderness  char- 
acter of  this  world,  and  a  keen  sense  of  its 
privations,  who  but  little  apprehend  it  as  the 
place  in  which  they  may  collect  abundance 
of  precious  things  to  enhance  their  joys  hereaf- 
ter. But  associations  of  trial  are  not  the  only 
ones  to  be  linked  with  the  wilderness;  and 
though,  as  natural  persons,  we  know  nothing 
of  'myrrh  and  frankincense,'  and  our  priva- 
tions only  elicit  murmurings  and  unbelief; 
yet,  as  renewed  in  Christ,  they  become  the  very 
means  of  developing  our  Christian  graces. 
And,  laden  with  these  fruits,  of  desert  origin, 
we  shall  one  day,  like  the  Bride,  come  up  out 
of  the  wilderness,  and  remember  it  only  as  the 


CHAPTER    III.  101 

place  where  we  gathered  the  fragrance  to  be 
for  ever  attached  to  our  persons  in  heaven. 
Who  will  complain,  then,  of  the  trials  and 
discipline  which  have  been  the  means  of 
enabling  him  to  obtain  these  '  powders  of  the 
merchant,'  and  thus  to  yield  to  the  Lord  a  per- 
fume unpossessed  by  any  angel  above?" 

These  are  precious  considerations  to  such  as 
are  (as  yet)  hut  coming  out  of  "  the  wilderness." 
Our  "  forty  years'  "  wandering  there  is  not  in 
vain.  But  it  is  merely  glanced  at  here.  For 
this  chapter  contains  within  itself  a  brief  and 
yet  comprehensive  summary  of  the  Church's 
history. 

In  verse  6,  its  ^^  wilderness'''  character  is 
referred  to. 

In  verses  7,  8,  it  is  seen  as  the  Church 
"  militant  here  on  earth." 

In  verses  9,  10,  Christ  is  seen  dwelling  in 
believers,  as  the  members  of  his  body ;  and  in 
verse  11,  there  is  the  final  consummation  in 
the  kingdom  of  glory. 

9* 


102  THE    SONG    OF    SOLOMON. 

Verse  7. 

"  l^fljolir  bis  I'lcb,  iDljitlj  is  Solomon's ;  tbrtfstorc  balt- 
nnt  ItUnnre  nbout  it,  of  il^e  baliant  of  Israel." 

The  word  rendered  "bed"  is  properly  a 
"  litter^^  or  travelling  conveyance,  still  keeping 
np  the  idea  in  the  preceding  verse  of  journey- 
ing. It  is  the  temporary  resting -jilace  of  the 
King.  "  Behold  his  bed,  which  is  Solomon's." 
The  allusion  appears  to  be  to  the  tabernacle,  of 
which  it  is  written,  "The  ark  of  God  dwelleth 
within  curtains;"  and  so  God  himself  speaks 
of  having  "  walked  in  a  tent,  and  in  a  taber- 
nacle," in  all  the  places  where  he  walked  with 
the  children  of  Israel,  2  Sam.  vii.  2,  6,  7. 
The  ark  was  the  symbol  of  his  presence,  and 
the  tabernacle  was  its  "  resting-place,"  Numb. 
X.  83 — 36.  Around  it  the  tribes  of  Israel 
were  encamped  throughout  their  armies,  every 
man  by  his  own  standard,  Nu.  i.  and  ii. — as 
good  soldiers  of  Jesus  Christ. 

Thus  the  "  bed,"  or  resting-place  of  King 
Solomon,  stands  in  most  striking  contrast  to 
the  bed  of  carnal  sloth  and  ease,  spoken  of  by 
the  Bride  in  verse  1 — the  one,  a  place  of  idle 
security  ;  the  other,  of  active  service. 


CUAPIKH    III.  103 

Verse  8. 

"  Sll^cg  all  Ijolb  Sinorbs,  beiitg  cv^ert  hi  9®ar." 
"  Take  the  sword  of  the  Spirit,  wliicli  is  the 
■vrord  of  God,"  &c.,  and  fight  manfallj  under 
the  banners  of  the  Captain  of  your  salvation — 
"For  the  weapons  of  our  warfare  are  not 
carnal,  but  mighty  through  God  to  the  pull- 
ing down  of  strongholds,"  Eph,  vi.  17 ;  2  Cor. 
X.  4.  The  Christian  life  is  one  of  continual 
\varfare;  "there  is  no  casting  off  weapons." 
"  For  we  wrestle  not  against  fl.>sh  and  blood, 
but  against  principalities,  against  powers,"  &c., 
Eph.  vi.  12. 

We  therefore  need  to  be  "  expert,"  "not  ig- 
norant of  the  devices"  of  our  great  enemy,  2 
Cor.  ii.  11.  And  in  order  to  this,  we  must  he 
trained  under  our  great  Leader  and  Captain : 
"Blessed  be  the  Lord  my  strength,  ichich 
teacheth  my  hands  to  war,  and  my  fingers  to 
fight,"  Ps.  cxUv.  1,  2  ;  Ps.  xviii.  32,  &c.  We 
must  be  clothed  in  the  "  ivhole  armor"  he  has 
provided  for  us,  E|)h.  vi.  13,  &c.,  carefully  re- 
membering also,  that  "no  man  that  warreth 
entangleth  himself  with  the  affairs  of  this 
life,"  2  Tim.  ii.  3,  4.     We  bear  sadly  too  little 


104  THE    SONG    OF    SOLOMON. 

of  tlie  soldier''s  life  and  character  about  witli  us, 
thougli  it  is  tlie  one  so  especially  belonging  to 
us  as  members  of  Christ's  Church  militant  here 
upon  earth.    The  sword  should  be  ever  in  hand. 

"  d:ii£rii  P^ait  Ijallj  l/rs  S^hjorb  iipoit  l/is  tijiglj,  kcaasc 
of  ftar  iit  iljj  |l 


"  Every  man" — for  it  is  an  individual  con- 
flict; they  all  hold  swords.  Not  one  follower 
of  Jesus  but  is  called  to  "  fight  the  good  fight 
of  faith,"  1  Tim.  vi.  12 ;  2  Tim.  ii.  3. 

As  it  is  written  of  our  Captain,  "  Gird  thy 
sword  upon  thy  thigh,  O  most  mighty,"  so 
has  the  Lord  commanded  to  each  of  his  sol- 
diers, "  Put  every  man  his  sword  by  his  side," 
Ps.  xlv.  3  ;  Ex.  xxxii.  26,  27. 

Thus,  in  Neh.  iv.  18,  we  read  that  "  every 
one  had  his  sword  girded  by  his  side,  and  so 
builded."  "  Your  loins  girded."  It  must  be 
an  habitual  thing,  for  at  the  moment  of  attack 
no  time  will  be  allowed  for  girding  on  armor. 
We  must  be  ready ^  lest  it  be  with  us  as  with 
the  foolish  virgins,  who,  when  the  cry  was 
made  at  midnight,  "  Behold,  the  bridegroom 
Cometh,"  had  no  oil  in  their  lamps ! 


CHAPTER   III.  105 

Let  us  not  have  to  own,  to  our  shame,  that 
we  seek  the  Lord,  if  haply  we  may  find  him, 
hy  night  upon  oui-  beds ;  but  rather  be  found 
'■'■watching^''  with  our  loins  girded  and  our 
lamps  burning  all  through  the  night  of  con- 
flict, till  the  rising  "  Sun  of  Eighteousness" 
puts  every  enemy  to  flight  by  his  noonday 
shining,  Ps.  civ.  22. 

Verse  9. 

"  Jliitg  Solomon  mabe  ^imstlf  a  €^ariot  of  tlje  fooob 
of  ITfbanoH." 

Another  stage  of  the  Church's  history  is 
now  glanced  at.  King  Solomon  no  longer 
abides,  as  it  were,  "within  curtains;"  but 
makes  for  himself  a  more  durable  and  lasting 
dwelhng-place — ■"  a  chariot  {margin,  'bed')  of 
the  wood  of  Lebanon."  It  was  emphatically 
of  this  wood  that  the  temple  was  built; 
it  was  even  called  "  an  house  of  cedar ^''  2  Sam. 
vii.  7.  "  All  was  cedar,  there  was  no  stone 
seen,"  1  Kings  vi.  15 — 18.  Of  this  building, 
spiritually  applied,  the  Lord  Jesus  is  himself 
the  foundation,  "the  chief  corner  stone,  in 
ivhom  all  the  building,  fitly  framed  together, 


106  THE    SONG    OF    SOLOMON. 

growetli  unto  an  holy  temple  in  the  Lord," 
Eph.  ii.  20,  21.  We,  as  lively  stones,  are 
built  up  a  spiritual  house  for  the  Lord  to  dwell 
in.  He  makes  himself  a  dwelling-place  in 
believers  :  "  the  temple  of  his  hodyT 

Verse  10. 

"  pe  mabc  lljc  I^UIhis  ibcrtof  of  ^ilkr,  i\t  bottom 
tijertof  of  <ioIi),  tlje  cohering  of  it  of  purple;  i\t 
mibst  tl^crcof  bfiiig  pH&cb  fottlj  JTobe,  for  t^e 
^attg|)t£rs  of  Itrasaltnt." 

The  pillars  of  "  silver"  denote  durability, 
and  the  names  of  the  two  pillars,  which  Solo- 
mon set  up  in  the  temple  of  the  Lord,  signi- 
fied, "He  shall  establish,"  and  "In  it  is 
strength,"  1  Kings  vii.  21,  margin.  "The 
bottom  thereof  of  gold"  bespeaks  its  amazing 
costliness.  Not  only  was  every  part  of  the 
house  "  overlaid  with  gold,"  but  even  "  thz 
Jioor,  within  and  without,"  1  Kings  vi.  30; 
and  the  "purple"  denotes  royalty. 

Such  was  the  royal  residence  of  the  true 
Solomon — the  King  of  kings.  It  has  its  spirit- 
ual antitype  in  the  Church  now,  and  it  shall 
have  its  full  accomplishment  in  the  heavenly 


CHAPTER    III.  107 

temple,  where  the  faithful  ones  who  have  over- 
come shall  be  made  pillars  to  go  no  more  out, 
Rev.  iii.  12,  the  street  of  the  citj  being  "pure 
gold,"  Rev.  xxi.  21,  and  the  inhabitants  "h'ngs 
and  priests,"  to  reign  as  co-kings  with  Jesus 
for  ever  and  ever.  Rev,  xxii.  5. 

And  yet,  its  chief  glorj  remains  to  be  spoken 
of — "  the  midst  thereof  being  paved  with  love  /" 
The  very  foundation  on  which  it  rests  is,  "  God 
is  lovey  "  He  that  dwelleth  in  love  dwelleth 
in  God,  and  God  in  him,"  1  John  iv.  8,  16. 

"He  shall  rest  in  his  hve!"  Zeph.  iii.  17. 

Verse   11, 

"  ^0  fortlj,  ©  ge  gaugl^tcrs  of  ^ioit,  anb  bcl^olb 
lihtg  ^olomoit  foitlj  llje  Crofeit  fol^eutaitlj  i^is 
Polljcr  crohjiub  ^im  iit  fljc  bag  of  Ijis  l^sgousals, 
anb  ill  ll)c  ^ag  of  tijc  glabitcss  of  Ijis  Peart." 

"  Oh  that  the  months  would  roll  away, 
And  bring  that  coronation  day  I 
The  King  of  Grace  shall  fill  the  throne, 
"With  all  his  Father's  glories  on."  watts. 

"  Behold  the  bridegroom  cometh  ;  go  ye  out 
to  meet  him,"  Matt.  xxv.  6.  "  For  I  have  set 
my  King  upon  my  holy  hill  of  Zion^''  Ps.  ii. 
6.     Therefore,    "  rejoice  greatly,  0   daughter 


108  THE    SONO    OF    SOLOMON. 

of  Zion :  shout,  0  daughter  of  Jerusalem :  be- 
hold, thy  King  cometh  unto  thee !'  &c.,  Zech. 
ix.  9. 

"  Behold  Himr  For  if  Sheba's  queen  came 
from  the  uttermost  parts  of  the  earth  to  behold 
Solomon's  glory,  how  much  more  should  we 
come  forth  from  our  lusts,  and  from  the  world, 
to  contemplate  His  glory  who  is  far  "greater 
than  Solomon!"  Now  the  Church  reaches 
the  climax  of  its  glorious  history.  The  day 
of  grace  is  merged  into  the  day  of  glory.  The 
lowly  "Jesus,  who  was  made  a  little  lower 
than  the  angels  for  the  suffering  of  death,"  is 
seen  "  crowned  with  glory  and  honor,^^  Heb.  ii. 
9.  The  whole  company  of  the  elect  being 
gathered  in,  his  crown,  which  may  be  said  to 
be  composed  of  sinners  saved  by  grace,  is  put 
upon  his  head,  in  place  of  that  crown  of 
thorns  with  which  those  very  sinners  "  in 
derision  crowned  him !" 

For  this  is  essentially  the  crown  with  which 
the  Holy  Spirit  (as  the  author  of  the  new 
birth  in  the  souls  of  sinners)  may  be  said  to 
crown  him  in  the  day  of  his  espousals.  Then 
"  he  shall  see  of  the  travail  of  his  suul,  and 


CHAPTER   III.  109 

shall  be  satisfied,"  Isa.  liii.  11 ;  it  shall  be  "  the 
day  of  tlie  gladness  of  his  heart."  lie  shall  be 
anointed  with  the  oil  of  gladness  above  his 
fellows.  He  shall  fully  realise  "the  joy  set 
before  him,"  and  shall  "  come  to  be  glorified 
in  his  saints,  and  to  be  admired  in  all  them 
that  beheve,"  Ps.  xlv.  7  ;  Heb.  xii.  1,  2 ;  2 
Thess.  i.  10.  ^'or  all  shall  own  him  as  "  King 
of  kings  and  Lord  of  lords." 

"  All  hail  the  great  Immanuel'a  name  ! 
Let  angels  prostrate  flill : 
Brmg  forth  the  royal  diadem, 
And  crown  him  Lord  of  all. 

"  Sinners,  whose  love  can  ne'er  forget 
The  wormwood  and  the  gall, 
Come — spread  your  trophies  at  his  feet, 
And  crown  him  Lord  of  all. 

"  Let  every  tribe,  and  every  tongue, 
Around  this  earthly  ball, 
Now  shout  in  universal  song, 
The  crowned  Lord  of  all  1" 

"  And  on  his  head  were  many  crowns,"  Kev. 
xix.  12. 

10 


CHAPTEE   IV. 

Verse   1. 

"§jbolb,  l^on  art  fair,  mg  "^obt;  btljolb,  tijou  art  fair; 
tljon  ^ast  Robes'  ®ges  foitljin  tljji  Jtotks." 

The  Lord  is  not  weary  of  beholding  his 
Church  which  he  hath  purchased  with  his 
own  blood  ;  nor  does  he  cease  to  find  delight 
and  satisfaction  in  her. 

"My  love,  through  many  changes  goes ; 
Sis  love,  no  variation  knows." 

"  Behold,  thou  art  fair,  my  love,"  still  "fair." 
But  he  is  not  content  with  the  mere  general 
assertion  ;  he  deigns  to  notice  the  particular 
graces  with  which  she  is  adorned — "  Thou 
hast  doves'  eyes  within  thy  locks."  These 
were  seveii  in  number,  verses  1 — 5,  emphati- 
cally denoting  perfection  and  completeness. 

This  reference   to   the   dove   suggests  the 


CHAPTER   IV.  Ill 

thought  at  once  of  humility,  chastity,  harm- 
lessness,  and  simplicity.  It  teaches  us  what 
delight  the  Lord  takes  in  the  sincerity  of  his 
people's  affections  towards  him.  "  If  thine  eye 
be  single^  thy  whole  body  shall  be  full  of 
light,"  Matt.  vi.  22;  contrast  Matt.  v.  28. 
"  The  lust  of  the  e^/e,"  1  John  ii.  16. 

"(iCljg  Pair  is  as  a  flock  of  ^oats,  i\^xA  appear  from 
Pottnt  dUtab." 

Margin^  ^^  eat  of''  Mount  Gilead. — Here  the 
Church  is  seen  as  a  flock,  grazing  on  a  fruitful 
mount.  The  mention  of  "  a  flock"  intimates 
their  multitude,  and  their  feeding  together 
their  visible  unity.  Their  exalted  position 
and  privileges  are  implied  in  their  feeding  on 
Mount  Gilead,  which  was  renowned  for  fruitful- 
ness  and  for  its  abundant  pasture.  "I  will 
feed  you  in  a  good  pasture,"  But  we  are 
especially  reminded  here  of  the  care  that  is 
taken  of  each  individual  member  of  Christ's 
flock  ;  "  the  hairs  of  your  head  are  all  num- 
bered." Every  lamb  in  the  flock  is  known 
and  numbered  ;  not  one  shall  be  found  want- 
ing.   All  shall  "  appear"  with  Christ  in  glory  I 


112  THE   SONG    OF   SOLOMON. 


Verse  2. 


"  S^l^g  QTwtlj  are  hkt  a  floth  of  ^Ijctp  iljat  arc  cbtit 
sljortt." 

"  Sheep  that  are  even  shorn'^ — freed  from 
all  natural  encumbrances.  "  Lay  aside  every 
weight,"  &c,,  Heb.  xii,  1 ;  like  the  blind  man, 
who,  when  Jesus  called  him,  "  rose,  and  casting 
away  Ms  garment,  came  to  Jesus,"  Mark  x.  50. 
"  If  thine  hand  offend  thee,  cut  it  off;"  if  en- 
snared by  riches,  "  go  and  sell  that  thou  hast ;" 
and  if  thou  lovest  father  or  mother  more  than 
Jesus,  learn  of  the  disciples  to  give  up  all  for 
him,  even  as  they  "  straightway  left  their  nets, 
the  ship,  and  their  father,"  Mark  ix.  43 — 48  ; 
Matt.  xix.  21,  22 ;  iv.  20,  22.  The  same  idea 
is  conveyed  in  the  figure  of  the  vine,  John 
XV.,  all  unfruitful  branches  being  cut  off,  and 
the  fruit-bearing  branches  being  pruned,  or 
"  shorn." 

"®ilnclj  nime  tip  from  tht  masljhtg." 

"A  flock  of  sheep,  which  came  up  from  the 
washing" — from  the  fountain  open  "for  sin 
and  for  uncleanness" — from  "  the  washing  of 
regeneration  and  renewing  of  the  Holy  Ghost," 


CHAPTER   IV.  113 

Zech.  xiii.  1 ;  Titus  iii.  5.  "  For  ye  are  washed, 
for  ye  are  sanctified,  for  ye  are  justified,  in  the 
nanne  of  the  Lord  Jesus  and  by  the  Spirit  of 
our  God,"  1  Cor.  vi.  11. 

"  These  are  they  wliich  came  out  of  great 
tribulation,  and  have  washed  their  robes,  and 
made  them  white  in  the  blood  of  the  Lamb," 
Eev.  vii.  14 ;  Isa.  i.  18  ;  Kev.  i.  5,  6. 

"A  flock  of  sheep,  which  came  up  from  the 
Avashing."  There  could  not  be  a  more  beauti- 
ful representation  of  the  purity  of  that  Church 
for  which  the  Good  Shepherd  laid  down  his 
life,  "  that  he  might  sanctify  and.  cleanse  it 
with  the  washing  of  water  by  the  word ;  that 
he  might  present  it  to  himself  a  glorious  church, 
not  having  spot,  or  wrinkle,  or  any  such  thing  ; 
but  that  it  should  be  holy  and  without  blem- 
ish," Eph.  V.  26,  27.  All  defilement  cleansed 
and  washed  away ! 

"Wi^txtol  tbnv  ont  htixt  (iTbitts,  anb  none  is  kmtn 
nmong  thtm." 

"  Such  a  flock  of  sheep  would  greatly  en- 
rich their  owner." — Durham. 

Are  we   not  hence  taught   "  what  is  the 
10* 


114  THE    SOXG    OF    SOLOMOX. 

riches  of  the  glorj  of  his  inheritance  in  the 
saints  V  Eph.  i.  18,  19.  The  Lord  chooses 
to  enrich  himself  through  the  abounding  fruit- 
fuhiess  of  his  people ;  "  being  filled  with  the 
fruits  of  righteousness,  which  are  by  Jesus 
Christ  to  the  glory  and  praise  of  God."  "  Here- 
in is  my  Father  glorified,  that  ye  bear  much 
fruit,"  Phil.  i.  11  ;  John  xv.  8;  Eph.  ii.  10;  1 
Cor.  XV.  58.  Therefore  we  are  exhorted  to 
give  all  diligence  to  add  to  our  faith,  virtue, 
&c,,  &c.,  that  we  may  '^neither  he  barren  nor 
unfruitful  in  the  knowledge  of  our  Lord  Jesus 
Christ,"  2  Pet.  i.  5—8. 

There  may  probably  be  especial  reference 
to  the  conversion  of  our  fellow-sinners  here 
intended  ■  that  every  one  who  has  tasted  for 
themselves  that  the  Lord  is  gracious,  should 
labor  to  bring  others  also  into  the  fold,  and 
"  turn  many  to  righteousness." 

"  Then  will  I  tell  to  sinners  round, 
What  a  dear  Saviour  I  have  found." 

The  Hebrew  word  translated  "  barren,"  sig- 
nifies that  none  of  them  is  bereaved  or  robbed 
of  its  young,  denoting  the  steadfastness  of  each 


CHAPTER    IV.  Hi 


member  of  the  Churcli  of  Christ.  Not  one  is 
lost — not  one  wanting.  "  None  is  barren 
among  them." 

Verse  3. 

"(tl^    l^ips    are   like  a  tl^reab   of   Scarlet,  anb  tljg 
^pettl^  is  comelg." 

The  one  all-absorbing  theme  with  the  lambs 
of  Christ's  flock  is  redeeming  love;  their 
words  being  all,  as  it  were,  dyed  in  the  blood 
of  the  Lamb  of  God — their  lips  "  like  a  thread 
of  scarlet."  It  was  the  subject  of  prophecy 
from  the  beginning ;  see  Gren.  iii.  15 ;  Psalm 
xxii. ;  Isa.  liii. ;  Zech.  xiii.  7. 

It  was  the  one  grand  object  set  forth  in  the 
types  and  sacrifices  of  the  law,  Gen.  xxii. ; 
compare  Leviticus  with  Hebrews.  And  as  it 
is  now  the  one  subject  under  the  gospel  for 
preaching,  &c.  ("  We  preach  Christ  crucified," 
&c.— 1  Cor.  i.  23,  &c. ;  1  Cor.  ii.  2  ;  Gal.  vi. 
14),  so  shall  it  be  throughout  eternit)-  the  song 
of  the  redeemed  in  glory — "  Worthy  is  the 
Lamb  that  was  slain,"  and  has  redeemed  us  to 
God  by  his  blood,  &c.,  Eev.  v.  9,  12. 

Let  us  then  see  that  ours  be  blood-dyed 


116  THE    SONG    OF    SOLOMON. 

speech,  that  so  it  may  be  "comely"  in  the  ears 
of  Jesus.  No  language  can  be  more  comely 
in  our  lips  than  that  of  deep  self-abasement. 
"God  be  merciful  to  me  a  sinner."  How  often 
"we  have  need  to  cry,  "  Let  the  words  of  my 
mouth,  and  the  meditation  of  my  heart  be 
acceptable  in  thy  sight,  0  Lord,  my  strength 
and  my  Redeemer  F  Ps.  xix.  14. 


"  (Lljg  STfiitplcs  arc  like  ;t  jjtetc  of  n  ^omjgranatc  foitlj- 
iii  ibu  i^'ochs." 

The  pomegranate  is  a  sweet,  delicious  fruit; 
the  temples  are  the  seat  of  thought.  The  idea, 
therefore,  seems  to  be  exactly  that  described 
by  the  Psalmist,  "  My  meditation  of  him  shall 
be  sweet,"  Ps.  civ.  34.  "  My  soul  shall  be 
satisfied  as  with  marrow  and  fatness,  when  I 
remember  thee  upon  my  bed,  and  meditate  on 
thee  in  the  night  watches,"  Ps.  Ixiii.  5,  6. 

There  is  also  implied  a  true  modesty  and 
"  shamefacedness"  in  the  term  "within  thy 
locks."  There  is  no  display' — no  uncovering 
of  the  head  (1  Cor.  xi.  5),  but  the  reverse. 
And  this  inward  adorning,    "  the  ornament 


CHAPTER    IV.  11 7 

of  a  meek  and  quiet  spirit,"  is  of  great  price 
in  the  ej'es  of  Him  with  whom  we  have  to  do. 

Verse  4. 

"  iLbti  '^ak  is  like  tljc  iTobcr  of  ^nbxb,  builbtb  for 
ait  g^rmoiu,  tuljcrcoit  tljtic  Ijnng  a  tljousaiiii  buck- 
lers, all  Sljiclbs  of  mtgljlii  Pen." 

David  was  emphatically  "a  man  of  war." 
It  was  his  to  bring  the  whole  land  into  sub- 
jection for  his  son  Solomon ;  and  it  appears 
that,  in  memory  of  his  achievements,  he  built 
an  armory  whereon  were  hung  the  trophies  of 
his  mighty  men  of  valor.  We  read  in  2 
Kings  xi.  10,  that  "  King  David's  spears  and 
shields  were  in  the  temple  of  the  Lord.' '  Does 
not  this  teach  us,  that  the  Christian's  armor  is 
being  "strong  in  the  LordP  Eph.  vi.  10,  16. 
"  For  this  is  the  victory  that  overcometh  the 
world,  even  our  faith,''''  1  John  v.  4 — faith 
being  elsewhere  described  as  the  shield  where- 
with we  "  quench  all  the  fiery  darts  of  the 
wicked." 

And  just  as  each  shield  and  buckler  pre- 
served in  that  armory  added  to  the  fame  and 
renown  of  King  David,  so  shall  every  soul 


118  THE    SONG    OF    SOLOMON. 

won  to  Jesus,  as  fresli  spoil  from  the  enemy's 
camp,  redound  to  His  glory,  when,  "  in  the  ages 
to  come,"  each  believer  shall  be  displayed  to 
the  astonished  gaze  of  principalities  and  pow- 
ers, hung  upon  him  (as  upon  "a  nail  in  a  sure 
place,"  Isa.  xxii.  23,  24),  a  trophy  of  his  vic- 
tory over  sin  and  Satan ! 

When  a  stronger  than  the  strong  man 
armed  comes  upon  him  and  overcomes  him, 
he  takes  from  him  all  his  armor,  wherein  he 
trusted,  and  that  very  armor  becomes  a  wit- 
ness to  the  might  of  the  great  Captain  of  our 
salvation. 

All,  all  redounds  to  the  glory  of  that  Vic- 
tor, through  whom  "  we  are  more  than  con- 
querors/' Eom.  viii.  37. 

Verse  6. 

"®^g,  itoo  §rrasts  are  like  Ibo  goung  |loes  t^al  arc 
(Ebins,  faiyicl^  fccb  among  llje  ITilics." 

"  Two  young  roes  that  are  twins,''''  seems  to 
imply  the  idea  of  unity  in  the  Church  of 
Christ — all  being  "perfectly  joined  together 
in  the  same  mind  and  in  the  same  judgment, 
that  there  be  no  divisions,"  1  Cor.  i.  10 ;  and 


CHAPTER    IV.  119 

none  of  the  spirit  of  Diotrephes,  "who  loveth 
to  have  the  pre-eminence,"  3  John  9.  "  In 
honor  preferring  one  another,"  Rom.  xii.  10. 

"Yea,  aliof  joube  subject  one  to  another;" 
and,  "  be  kindly  affectioned  one  to  another 
with  hrothedy  love,"  1  Pet.  v.  5 — as  twins — 
"  endeavoring  to  keep  the  unity  of  the  Spirit 
in  the  bond  of  peace,"  Eph.  iv.  3. 

And  there  is  something  beyond  this  in  their 
feeding  among  the  lilies — it  expresses  com- 
munion. For  when  Jesus  is  said  (chap.  ii.  16) 
to  feed  among  the  lilies,  it  is  evidently  in  al- 
lusion to  the  communion  he  enjoyed  with  the 
sheep  of  his  pasture ;  and  so  here  it  is  that  the 
flock  enjoy  communion  "  with  each  other  and 
the  Lord."  They  all  eat  the  same  spiritual 
meat,  and  drink  the  same  spiritual  drink, 
going  to  the  house  of  God  in  company,  feed- 
ing in  the  same  "  green  pastures,"  and  finding 
therein  mutual  refreshment  and  growth  in 
grace.  "Desire  the  sincere  milk  of  the  word, 
that  ye  may  grow  thereby,"  1  Cor.  x.  3,  4 ; 
Ps.  xxiii.  2  ;  1  Pet.  ii.  2. 


120  THE    SONG    OF   SOLOMON. 

Verse   6. 

foill  ^d  nw  to  iljc  |llountaiit  of  pgrrlj,  anb  io  llje  |)ill 
of  Jrnnluiucusc." 

Exactly  what  the  Bride  had  prayed  for 
(chap.  ii.  17),  Jesus  here  promises  to  her.  So 
perfectly  in  harmony  are  the  breathings  of  the 
same  Spirit,  in  Christ  and  in  his  people  1  "  / 
will  get  me  to  the  mountain  of  myrrh,  and  to 
the  hill  of  frankincense,"  and  there  will  I 
tarry,  even  "until  the  day  break,  and  the 
shadows  flee  away!"  "Lo,  I  am  with  you 
alway,  even  unto  the  end  of  the  world,"  Heb. 
xiii.  5.  "I  will  never,  never  leave  thee,  never, 
never  forsake  thee,"  Matt,  xxviii.  20 — for  such 
is  the  force  of  these  words  in  the  original. 
"  This  is  the  hill  which  God  desireth  to  dwell 
in ;  yea,  the  Lord  will  dwell  in  it  for  ever,"  Ps, 
Ixviii.  16. 

Verse  7. 
"(l]pa  ait  all  fair,  nro  ITobi;;  tbtw  is  no  Sgot  in 

tl)W." 

Not  content  with  the  fourfold  repetition  of 
the  fairness  of  his  Bride  in  chap.  i.  15,  and  iv. 
1,  the  Lord  adds  yet  further,  "Thou  art  all 


CHAPTER    IV.  121 

fair,  my  love ;  there  is  no  spot  in  tliee  I"  "  All 
fair ;"  for  the  beauty  of  the  Lord  our  God  is 
upon  us,  Psalm  xc.  17.  No  wonder  our 
beauty  is  perfect  through  his  comeliness  put 
upon  us,  Ezek.  xvi.  14.  Our  God  no  longer 
beholds  us  clothed  in  our  own  "  filthy  rags," 
but  in  the  Son  of  his  love.  For  we  are  no 
longer  twain,  but  one  flesh.  "  As  he  is,  so 
are  we!"— "all  fair." 

And  thus  graciously  does  the  Beloved  of 
our  hearts  regard  us.  He  chides  us  not  for 
our  short  comings  and  manifold  imperfections : 
but  wraps  us  up,  as  it  were,  in  his  robe  of 
righteousness,  and  then  rests  in  his  love,  and 
joys  over  us  with  singing,  Zeph.  iii.  17. 

Truly,  "blessed  is  the  man  unto  whom  the 
Lord  will  not  impute  sin,"  "  There  is  no 
spot  in  thee." 

No  spot  in  me/  exclaims  the  astonished  be- 
liever ;  and  yet  Job  could  say,  "  Behold,  I  am 
vik  /"  and  Isaiah  could  say,  "  Woe  is  me,  for 
I  am  ...  a  man  of  unclean  lips  /"  and  Paul 
could  say,  "In  me,  that  is  in  my  flesh,  dwell- 
eth  no  good  thing — 0  wretched  man  that  I 
am!"  and  David  could  say,  "I  acknowledge 
11 


122  THE    SONG    OF    SOLOMON. 

my  transgressions,  and  my  sin  is  ever  before 
me,"  Job  xl.  4;  Is.  vi.  5;  Eon>s  vii. ;  Ps.  li. 
And  even  the  Bride  herself  Gould  say,  "  I  am 
bkickr 

Peter,  too,  could  tbrice  deny  liis  Lord ;  and 
James  and  John  could  desire  to  call  down  fire 
from  heaven ;  and  of  all  his  disciples  Jesus 
conld  say,  "  O  faithless  and  j)erverse  genera- 
tion." And  of  the  Churches  of  Ephesus, 
Pergamos,  and  Thyatira  he  could  say,  "  But  I 
have  a  few  things  against  thee  ;"  and  of  Sardis, 
"  I  have  not  found  thy  works  perfect  before 
God;"  and  of  Laodicea,  "Because  thou  ait 
lukewarm,  and  neither  cold  nor  hot,  I  will 
spue  thee  out  of  my  mouth,"  Eev.  ii.  and  iii. 

Are  we,  then,  better  than  they?  No,  in 
nowise.  For  is  it  of  our  own  holiness  Jesus 
speaks,  when  he  says,  "  There  is  no  spot  in 
thee  ?"  God  forbid  I  He  speaks  of  his  own 
comeliness,  which  he  puts  upon  us,  and  in 
which  he  is  able  to  present  us  ^^ faultless  be- 
fore the  presence  of  his  glory," — before  that 
excess  of  brightness  in  which  he  dwells — "  holy 
and  uublameable,  and  unreprovable  in  his 
sight,"  Jude  24;  Col.  i.  22.     "Complete  in 


CHAPTER    IV.  123 

him,"  Col.  ii.  10.  "  A  glorious  cliurcb,  not 
having  spot^  or  wrinkle,  or  any  sucli  thing; 
but  holy  and  without  blemish,^''  Eph.  v.  27. 

Alas !  there  are  few  believers  who  are  ready 
at  once  to  acknowledge  their  perfect  spotkssncss 
— but  few  Avho  are  able  to  see  themselves 
once  and  for  ever  "perfect  in  Christ  Jesus!" 
And  yet,  if  it  be  His  righteousness  in  which 
they  stand,  how  can  there  be  a  spot  in  it  ?  and 
which  of  them  expects  to  stand  in  the  judg- 
ment, clad  in  any  other?  Then,  though  they 
be  the  vilest  of  sinners  in  their  own  sight,  if 
only  they  are  united  to  Jesus  by  simple  faith, 
there  is  "  no  spot"  in  them.  There  cannot  be. 
Christ  can  have  no  diseased  member  in  his 
body.  He  is  the  Great  High  Priest,  whose 
body-covering  robe  extends  from  the  head  to 
the  feet,  without  a  seam,  entirely  hiding  from 
view  every  trembling  sinner  whose  faith  has 
touched  but  the  hem  of  his  garment.  Let  us 
learn  to  hide  deeper  in  Jesus,  "  hating  even 
the  garment  spotted  by  the  flesh,"  touching  no 
unclean  thing,  and  keeping  ourselves  "  un- 
spotted from  the  world,"  Jude  23 ;  2  Cor.  vi. 
17  ;  James  i.  27.     ^^  All  fair — no  spot." 


124  THE    SONG    OF   SOLOMON. 

Verse   8. 

"€om£  foitlj  mt  from  '^thnnan,  mg  Spotise,  foitl^  mc 
from  ITtbHttoit :  look  from  i\t  top  of  ^mana, 
from  ll^e  lop  of  ^Ijcnir  anb  Permoit,  from  ilje 
lions'  kns,  from  ilje  P^ouittains  of  iljc  ^Ttoparbs." 

"  By  these  mountains  here,  we  conceive,  are 
understood,  the  most  excellent,  choice,  and 
eminent  satisfactions  of  earth,  wherein  men  of 
the  world  delight:  therefore  the  Bride  is 
called  to  leave  them  to  the  men  of  the  world, 
whose  property  they  are,  even  as  mountains 
are  the  abode  and  delight  of  wild  beasts." — 

DUEHAM. 

Lebanon  was  renowned  for  its  beauty  and 
surpassing  excellence,  though,  from  Hab.  ii. 
17,  it  seems  also  to  have  been  the  abode  of 
wild  beasts ;  and  "  Shenir  and  Hermon"  were 
the  tops  of  two  hills  (mentioned  in  Deut.  iii. 
9 ;  1  Chron.  v.  23 ;  Ps.  xxix.  6,  &c.)  Hence 
the  force  of  the  figure  appears  to  be,  that  be- 
neath the  highest  elevations  of  earthly  exalta- 
tion there  lie  concealed  and  hidden  dangers 
ready  to  break  forth,  from  whence  the  Lord, 
in  tender  love,  calls  his  Bride  away.  "  Come 
with  me  from  Lebanon,  &c.,  from  the  lions' 


CHAPTER    IV.  125 

dens,  and  from  the  mountains  of  tlic  leopards." 
The  roaring  lion,  who  walketh  about,  seeking 
whom  he  may  devour,  wilily  makes  earth's 
most  attractive  regions  the  seat  of  his  den. 
Christ,  therefore,  calls  his  Bride  to  bid  adieu 
to  that  scene  of  danger,  and,  looking  over  the 
tops  of  all  created  excellencies,  to  set  her 
affection  on  things  above,  and  not  on  things 
on  the  earth — not  lingering  to  look  back  on  the 
enjoyments  of  the  world,  but  pressing  on  to 
the  things  which  are  before;  to  look  "from" 
them. 

"  He  calls  me  from  the  lions'  den, 
From  this  wild  world  of  beasts  and  men, 
To  Zion,  where  His  glories  are— 
Not  Lebanon  is  half  so  fair. 

"  Nor  dens  of  prey,  nor  flowery  plains. 
Nor  earthly  joys,  nor  earthly  pains, 
Shall  hold  my  feet,  or  force  my  stay. 
When  Clirist  invites  my  soul  away."  WATTS. 

And  the  invitation  is  most  sweet — ''with 
me."  "  Come  with  me  from  Lebanon,  my 
spouse,  with  me  from  Lebanon."  "  I  long  to 
be  with  Jesus  I" 

11* 


126  THE    SOXO    OF    SOLOMON. 

Verse  9. 

"  £bou  bnsf  rabisljcb  nw  pcarf,  mw  lister,  mn  Sponse; 
iljou  hast  ratrisbcb  ntw  peart  (nitlj  one  of  tijiue 
€gcs,  fcoitlj  0ne  Cljaiit  of  tljii  |lctk." 

Margin^  "taken  away."  What  marvellous 
words  are  tbese!  Christ  "  ravished"  by  his 
Church !  His  heart  "  taken  away."  It  is  a 
word  nowhere  else  used  in  Scripture ;  but 
truly  this  is  a  most  wondrous  chapter.  To  see 
the  Lord  so  ravished  with  his  Bride's  beauty, 
and  to  hear  such  gracious  words  proceed  out 
of  his  mouth,  does  indeed  unfold  to  us  some- 
what of  the  satisfaction  of  the  Lord  Jesus 
when  he  sees  of  the  travail  of  his  soul.  His 
heart  is  ravished — taken  away  ! 

And  why  do  we  refuse  to  be  comforted  by 
such  precious  truths  ?  It  is  not  pride  to  be- 
lieve what  he  says — it  is  not  self-exaltation : 
it  is  only  glorying  in  the  Lord.  And  who 
would  not  glory  in  being  espoused  to  such  a 
husband  ?  in  having  such  a  brother  ?  For  he 
calls  us  his  ^''  sister ^^^  his  '■^  spouse  P^  And  it  is 
because  of  this  union  that  he  rejoices  over  us  ; 
for  the  husband  and  wife  being  no  longer 
twain,  but  one  flesh,  he  sees  us  in  himself  and 


CHAPTER   IV.  127 

as  a  part  of  himself!  "  As  tlie  bridegroom 
rejoiceth  over  tlie  bride,  so  shall  thy  God  re- 
joice over  thee,"  Isa.  Ixii.  5. 

This  is  the  "  great  mystery"  of  this  book — 
Christ  and  his  disciples  are  07ie.  Aud  it  is 
our  actual  privilege  to  share  his  joy — "  These 
things  have  I  spoken  unto  you  that  viy  joy 
might  remain  in  you^  and  that  3^our  joy  might 
be  full,"  John  xv.  11. 

But  this  is  not  all  the  wonder  of  this  verse ; 
it  is  not  merely  that  Christ  is  ravished  by  his 
Church  collectively,  but,  he  saj-s,  "  Thou  hast 
ravished  my  heart  with  owe  of  thine  eyes,  with 
one  chain  of  thy  neck  !"  With  each  member 
individually !  "  I  dwell  in  the  high  and  holy 
place,  with  Idm  also  that  is  of  a  contrite  and 
humble  spirit,"  &c. — "  Joy  shall  be  in  heaven 
over  one  sinner  that  repenteth" — "  It  was  meet 
that  we  should  make  merry  and  be  glad,  for  this 
my  son  was  dead  and  is  alive  again  ;  lie  was 
lost  and  is  found,"  Isa,  Ivii.  15 ;  Luke  xv.  7, 
24,  32.  Yes,  each  returning  prodigal  gives 
joy  and  delight  to  Jesus.  Each  one  who  fears 
the  Lord  and  thinks  upon  his  name,  shall  be  a 
jewel  throughout  eternity,  to  reflect  the  bril- 


128  THE    SONG    OF    SOLOMON. 

liancy  of  the  Sun  of  Eigbteousness.  "  Thou 
hast  ravished  my  heart  with  one  of  thine  eyes, 
with  one  chain  of  thy  neck !"  If  one  sheep 
be  lost,  the  good  shepherd  will  "  go  after  it" 
until  he  fiud  it — if  one  piece  of  silver  be  miss- 
ing, the  woman  will  sweep  her  house,  with  a 
lighted  candle,  till  it  is  found  1 

Eowbotham  explains  it  thus : — "  In  that  he 
saith,  with  one  eye,  and  one  chain,  observe, 
that  where  Christ  seeth  the  least  grace,  he  is 
much  taken  with  it.  It  is  as  if  he  had  said, 
'  Though  I  see  but  one  of  thine  eyes,  to  wit, 
one  single  look  of  faith — or  one  chain,  to  wit, 
one  spiritual  discovery  of  myself,  it  is  enough 
for  ever  to  take  up  my  heart  and  affections.'  " 

Verse  10. 

"  pofco  fair  is  lljg  ^ok,  ntjr  Sisitr,  wa  ^poase !  \a\a 
nuidj  better  is  i\va  ITobc  lljait  W^wtl  anb  i^t  smdl 
flf  Ibiiie  tVmtmcuts  tljan;  aU  spites." 

This  is  Christ's  estimate  of  the  love  of  his 
Church.  No  matter,  then,  if  the  lowly  believer 
be  lightly  esteemed  in  the  eyes  of  an  ungodly 
world — "  He  seeth  not  as  man  seeth."  His 
own  love  is  reflected  iu  the  love  of  his  Church, 


CHAPTER   IV.  129 

therefore  it  is  "fair,"  and  "better  than  wine." 
We  know  how  the  Lord  Jesus  esteemed  the 
love  of  the  poor  woman  (whose  many  sins 
being  forgiven,  made  her  "love  much")  far 
above  all  the  good  things  provided  at  the 
feast  of  Simon  the  Pharisee,  Luke  vii.  ^Q — 50, 
And  thus  he  esteems  also  the  love  of  his  at- 
tached, though  suffering  members  on  earth,  far 
above  the  works  of  his  creation ;  even  as  the 
father  of  a  beloved  family  takes  more  delight 
in  his  children  than  in  all  his  possessions. 

It  is  his  own  love  reflected  back  upon  him- 
self; therefore,  as  his  was,  so  is  hers — "  much 
better  than  wine."  (Compare  chap.  i.  2,  4.) 
It  was  a  sister's  love,  for  "he  is  not  ashamed  to 
call  us  brethren  ;"  and  it  was  a  loife^s  love,  for 
he  calls  himself  our  "  husband,"  Isa.  liv.  5. 
"  Whosoever  shall  do  the  will  of  God,  the 
same  is  my  brother  and  my  sister,  and  mother," 
Mark  iii.  35. 

The  smell  of  her  ointments  too  was  sweeter 
than  all  spices ;  for  it  was  the  fragrance  arising 
from  the  fruits  of  his  own  Spirit  implanted  in 
her. 

The  secret  of  all  the  Lord's  delight  in  his 


130  THE    SONG    OF    SOLOMON. 

Church  is  tliis,  that  it  is  his  own  work  in  us — 
"  We  love  him  because  lie  first  loved  us."  So 
then  "  boasting  is  excluded,"  for  it  is  all  of 
grace.     "  Christ  is  all  and  in  all." 

Verse  11. 

"iTIjg  lips,  ©  mg  Spouse,  brop  as  ilje  Poitegcomb; 
poiwg  anb  iPllh  art  unbcr  tljg  QTongnc." 

"  The  honeycomb  drops  actually  but  some- 
times ;  but  it  always  hangs  fall  of  honey — 
sweet  drops  ready  to  fall." — Scott. 

So  "  out  of  the  abundance  of  the  heart,  the 
mouth  speaketh." — "My  doctrine  shall  drop 
as  the  rain,"  Matt.  xii.  34;  Deut.  xxii.  2. 
The  contrast  is  very  striking  between  "  the 
multitude  of  words"  spoken  of  in  Pro  v.  x.  19, 
and  speech  dropping  only  as  the  honeycomb. 
"  He  that  refraineth  his  lips  is  wise." — "  A 
word  spoken  in  due  season,  how  good  is  it," 
Prov.  XV.  23. 

But  ere  there  can  be  the  dropping  of  the 
honeycomb  from  our  lips,  there  must  have 
been  the  diligent  gathering  in  of  the  honey  from 
flower  to  flower.  And  this  must  be  done  by 
feeding  on  the  Word  of  God  for  ourselves— 


CHAPTER    IV.  131 

hiding  it  in  our  hearts — eating  it,  Ps.  cxix.  11 ; 
Jer.  XV.  16.  Our  treasures  must  first  be  laid 
up  in  heaven,  and  then  our  hearts  and  our 
conversation  will  be  there,  Matt.  vi.  20,  21 ; 
Phil.  iii.  20.  So  shall  "we  be  ready  alwaj^s 
to  give  an  answer,"  &c.,  1  Pet.  iii.  15,  16. 

This  is  very  beautifully  represented  in  the 
figure  of  "honey  and  milk"  being  under  the 
tongue.  For  "  milk  and  honey"  were  among 
the  chief  characteristics  of  the  fruitfulness  of 
the  land  of  Canaan  ;  and  the  Church  of  Christ 
ought  to  be  always  in  the  same  well-stored 
condition — ^her  lips  dropping  as  the  honey- 
comb, full  of  sweet  drops,  ready  to  fall  when- 
soever a  due  season  offers ;  and  under  her 
tongue  "  honey  and  milk,"  words  of  kindness 
and  tenderness,  like  the  "  gracious  words 
which  proceeded  from  Jesus's  lips,"  Luke  iv. 
22  ;— contrast  Ps.  Iv.  21. 

"  ^nb  tlje  smell  of  tlju  (Slarmcnts  is  like  lljt  smcU  of 
ITelraiton," 

Our  very  ^^ garments'''  should  also  testify  of 
us  that  we  have  been  with  Jesus — "  All  thy 
garments  smell  of  myrrh,  and  aloes,  and  cas- 


132  THE    SONG    OF   SOLOMON. 

sia,"  &c.,  Ps.  xlv,  1 ;  so  ours  should  retain  the 
scent  of  Lebanon — "  His  brauches  shall  spread, 
and  his  smell  shall  be  as  Lebanon,"  Hos.  xiv. 
5—7. 

It  is  like  the  precious  ointment  that  ran 
down  to  the  skirts  of  his  garinents,  Ps.  cxxxiii. 
2.  Oh  !  how  we  ought  to  hate  "  even  the 
garment  spotted  by  the  flesh,"  Jude  23. 

Verse  12. 

"  §1  (Harbtir  nuloscb  is  mu  lister,   mji  Sjjoust ;   a 
Spring  shut  iip,  it  Jifountaiit  scalcb." 

The  main  idea  suggested  by  these  words  is 
that  of  the  Church  being  God's  own  peculiar 
property ;  "  know  that  the  Lord  hath  set  apart 
him  that  is  godly /or  himself, ^^  Ps.  iv.  3.  He 
hath  reclaimed  for  himself  from  the  barren, 
uncultivated,  "  waste  howling  wilderness,"  "  a 
garden,^^  a  little,  choice,  fruitful,  well-cared  for 
spot.  And  he  hath  marked  it  as  his  own 
special  projjertj^,  for  it  is  "  enclosed  ;"  he  hath 
'■^fenced  it"  {margin,  "made  a  wall  about  it,") 
and  planted  a  hedge  around  it.  See  Isa.  v. 
1,  &c. 

He  is  himself  "the  husbandman,"  John  xv. 


CHAPTER   IV.  133 

1 ;  the  plants  are  all  the  "  trees  of  righteous- 
ness" of  his  own  right  hand  planting;  and  the 
Lord  Jesus  is  "  the  dresser  of  the  vineyard." 
He  calls  it  his  own  garden  in  chap.  v.  1.  "  I 
am  come  into  my  garden,  my  sister,  my 
spouse."  It  is  a  little  spot,  "  chosen  out  of 
the  world,"  reclaimed  by  sovereign  grace,  and 
encompassed  hy  Jehovah,  even  *'  as  the  mount- 
ains are  round  about  Jerusalem,"  Ptalm  cxxv. 
2.  "For  I,  saith  the  Lord,  will  be  unto  her  a 
wall  of  fire  round  about,  and  will  be  the  glory 
in  the  midst  of  her,"  Zecli.  ii.  5.  Contrast 
Psalm  Ixxx.  9 — 13  ;  the  fence  broken  down  ! 
"  A  spring  shut  ujj,  a  fountain  sealed^  It 
was  the  custom  in  Eastern  countries,  for  the 
royal  well  to  have  the  king's  seal  affixed  to  it ; 
others  could  have  no  access  to  it.  It  is  thus 
that  we  are  "  sealed  unto  the  day  of  redemp- 
tion," Eph.  iv.  30 ;  for  "the  foundation  of  God 
standeth  sure,  having  this  seal,  The  Lord 
knoweth  them  that  are  his,"  2  Tim.  ii.  19. 
Thus  he  says  of  his  Church,  "I  the  Lord  do 
keep  it ;  I  will  water  it  every  moment :  lest 
any  hurt  it,  I  will  keep  it  night  and  day,"  Isa. 
xxvii.  3.     I  will  set  my  seal  upon  it — it  is  mine. 


134  THE    SONG    OF    SOLOMON. 

"  TLou  slialt  be  like  a  watered  garden,  and 
like  a  spring  of  water,  whose  waters  fail  not," 
Isa.  Iviii,  11 ;  Numb.  xxiv.  5,  6.  "  A  well  of 
water  springing  up  into  everlasting  life,"  John 
iv.  13 — 14.  How  different  the  "  spring"  wbicli 
has  the  "  Fountain  of  living  waters"  for  its 
source,  from  the  streams  which  flow  only  from 
the  creature !  These  are  described  by  Job  as 
the  streams  which  pass  "  away,"  "  go  to  noth- 
ing and  perish,"  Job  vi.  15 — 18.  That  which 
is  of  man  perishes  ;  while  that  which  is  of  God 
endures  unto  eternal  life.  The  Good  Shepherd 
leads  his  flock  "  beside  the  still  waters,"  in  his 
own  enclosed  garden. 

Verse  13. 

"(lIju  IHauts  mt  an  C^rtbarb  of  ^omtgrauatts,  fort^ 
plcirsant  <i;riuts." 

Christ  now  compares  his  Church  to  "an 
orchard."  For  it  is  not  only  a  garden,  filled 
with  lovely  flowers,  but  "  an  orchard,"  filled 
with  choice  fruit  trees.  Every  plant  in  that 
garden  is  expected  to  bring  forth  "fruit." 
"  He  looked  that  it  should  bring  forth  grapes," 
Isa.  v.  2.     For  "  herein  is  my  Father  glorified, 


CHAPTER    IV.  135 

that  ye  bear  much  fruit;  so  shall  ye  be  my 
disciples,"  John  xv.  8 — "  Filled  with  the  fruits 
of  righteousness,  which  are  by  Jesus  Christ, 
unto  the  glory  and  praise  of  Grod,''  Phil.  i.  11. 

They  are  ^'■pleasant  fruits,"  because  they  are 
the  fruits  of  the  Spirit — and  "for  Ids  pleasure 
they  arc  and  were  created;"  "the  planting  of 
the  Lord,  that  he  might  be  glorified^ 

Alas !  that  there  should  ever  be  barren  fig- 
trees  found  in  the  Lord's  garden,  branches  in 
Christ  that  do  not  bear  fruit !  "  Every  branch 
in  me  that  beareth  not  fruit,"  John  xv.  2. — 
EOMAINE.  But  what  a  precious  truth  that 
Jesus  will  intercede  for  trees  that  have  stood 
barren  for  "  three  years  r  and  will  purge  and 
prune  them,  "that  they  may  bring  forth  more 
fruit."  Sooner  or  later,  the  Lord's  people  will 
become  fruit-bearing  branches  ;  for  each  one  is 
"an  orchard,"  and  in  each  one  "pomegranates 
with  pleasant  fruits"  must  be  found. 

Nor  is  it  one  kind  of  fruit  only,  but  many ; 
"  pomegranates  ivith  pleasant  fruits,"  namely — 


136  THE    SONG    OF   SOLOMON. 

"  dl^Hmpbtre  foit^  Sprlumub  ;  Spihcirarb  nnb  Saffron ; 
Calamus  anir  Cinnamoir,  foitlj  all  trees  ot  cfranhbi;- 
ctnse ;  Pmilj  aub  ^lots,  foiilj  all  t)^t  tijief  Agrees." — 
Verses  13,  14. 

See  what  the  Lord  finds,  and  expects  to  Jind, 
in  his  Church !  What  diversity  of  plants  I 
and  what  choice  fruits !  The  fruits  of  the 
Spirit  are  manifold — "love,  joy,  peace,  long- 
suifering,  gentleness,  goodness,"  &c.,  Gal.  v. 
22,  23. 

The  Lord  looks  for  all  these  in  his  Church, 
and  in  each  member  of  it.  He  would  have  us 
abound  in  "every  grace,"  "As  ye  abound  in 
everything,  in  faith,  in  utterance,  and  knowl- 
edge," &c.,  "  see  that  ye  abound  in  this  grace 
also,"  2  Cor.  viii.  7.  If  but  one  be  wanting, 
the  Lord  takes  notice  of  it.  For  "  God  is  able 
to  make  all  grace  abound  toward  you ;  that 
ye,  always  having  all-sufficiency  in  all  things, 
may  abound  to  every  good  work,"  2  Cor.  ix. 
8 — 10.  There  is  grace  to  enable  us  to  abound 
in  all;  wherefore,  then,  are  we  so  stunted,  so 
meagre,  so  sparing?  "Ye  are  straitened  in 
your  own  bowels,"  says  the  apostle.  "  Ye 
have  not,  because  ye  ash  not.''''     See  how  St. 


CHAPTER    IV.  137 

Paul  prayed  for  his  Colossian  converts — 
"  That  ye  might  walk  worthy  of  the  Lord 
unto  all  pleasing,  being  fruitful  in  every  good 
work:  strengthened  with  all  might  .  .  .  unto 
all  patience  and  long  suffering,  with  joy  ful- 
ness," Col.  i.  9—11. 

"  Thou  art  coming  to  a  King ; 
Large  petitions  with  thee  bring ; 
For  his  grace  and  power  are  such, 
None  can  ever  ask  too  much." 

Should  we  not  learn  hence  to  make  larger 
demands  upon  God's  treasury  of  grace,  lest, 
when  he  comes  to  reckon  with  us,  he  should 
find  his  talents  laid  by  in  a  napkin,  and  hid  in 
the  earth ;  and  lest  the  seed  which  he  has  sown 
in  our  hearts  should  lie  dormant  there,  and  no 
" pleasant /rw/fe"  have  been  borne  by  us? 

Oh!  "to  bring  forth  more  fruit!" — "fruit  a 
hundred-fold''^ — "  fruit  unto  holiness,"  Eom. 
vi.  22. 

But  these  "  pleasant  fruits,"  may  be  re- 
garded in  another  point  of  view.  The  Lord, 
in  looking  down  upon  his  garden,  and  in- 
specting his  vineyard,  does  not  expect  all  his 
plants  to  be  alike.  In  one,  he  sees  a  pome- 
12* 


138  THE    SONG    OF   SOLOMON. 

granate  ;  in  another,  camphire ;  in  another, 
spikenard,  &c.  And  these  several  plants  are 
of  totally  different  characters.  Thus  frankin- 
cense, myiTh,  and  aloes,  are  said  to  grow  very 
iall^  while  spikenard  and  saffron  only  just 
grow  above  the  ground.  So,  amongst  be- 
lievers, there  "  are  differences  of  administra- 
tion, diversities  of  operations."  One  is  suited 
for  one  place  in  the  vineyard,  another  for 
another  place;  but  the  Lord  owns  and  ac- 
cepts each ;  they  are  all  his  "  pleasant  fruits  ;" 
for  it  is  the  same  God  which  worketh  all  in 
all,  1  Cor.  xii.  4—6. 

Verse  15. 

"%  (foanfaitt  of  iarbcns,  a  MtW  of  libiitg  WdtxB, 
nnb  Streams  from  ITckiioit." 

This  verse  has  been  differently  rendered  by 
commentators ;  some  making  it  applicable  to 
the  Church,  and  others  to  the  Lord  himself. 
Thus,  Fry  renders  it,  "  The  fountain  of  thy 
gardens  is  a  well  of  living  waters,  and  streams 
flowing  from  Lebanon."  If  this  be  correct, 
we  have  the  words  of  Christ  to  teach  us,  that 
"  the  well  of  living  waters"  is  the  Holy  Spirit, 


CHAPTER   IV.  139 

flowing  from  himself,  for  the  quickening  and 
refreshing  of  his  garden — the  Church.  ''  The 
water  that  I  shall  give  shall  be  in  him  a  well 
of  water,  springing  up  into  everlasting  Hfe." 
"He  that  believeth  on  me,  out  of  his  belly 
shall  flow  rivers  of  living  water.  (But  this 
spake  he  of  (he  Spirit,  which  they  that  believe 
on  him  should  receive),"  John  iv.  13,  14,  and 
vii.  38,  39.  For  He  is  the  Source,  the  secret 
spring  of  life — the  conductor  of  the  streams 
of  living  water,  from  the  Fountain  of  living 
waters,  into  the  garden  of  Christ.  "  It  is  the 
Spirit  that  quickeneth."  A  garden  that  lacks 
moisture  is  soon  dried  up  and  languishing. 
Its  fruitfulness  is  vitally  connected  with  its 
being  well  watered  (see  Amos  iv.  7).  And, 
therefore,  in  the  garden  which  the  Lord  God 
planted,  "  a  river  went  out  of  Eden,  to  water 
the  garden,"  Gen.  ii.  8,  10.  Hence,  also,  we 
find  the  Psalmist  describing  his  soul  as  thirst- 
ing after  God,  like  "  a  dry  and  thirsty  land 
where  no  water  is,"  Ps.  Ixiii.  1 ;  see  also  Ps. 
xlii.  1.  But  the  fountain  of  this  garden  "  is  a 
well  of  living  waters,  and  streams  from  Leb- 
anon"— at  once  springing  up  out  of  the  be- 


140  THE    SONG    OF    SOLOMON. 

lieviDg  soul,  and  flowing  doivn  from  above, 
as  it  were  from  the  heights  of  Lebanon,  James 
i.  17. 

Thus  it  seems  most  in  accordance  with  the 
spirit  of  the  passage,  to  take  these  words,  like 
the  rest,  as  spoken  by  Christ  to  his  Bride. 
She  is  "  a  garden  enclosed,  a  spring  shut  up,  a 
fountain  sealed,"  and  an  "  orchard'''  of  pleasant 
fruit  trees :  but  she  is  all  this  of  herself,  inde- 
pendently of  what  she  is  to  others.  It  is  there- 
fore added,  that  she  is  "a  fountain  of  gardens, 
a  well  of  living  waters,  and  streams  from  Leb- 
anon ;"  for  it  is  in  watering  others  that  she  is 
herself  to  be  watered,  Prov.  xi^25.  In  direct 
opposition  to  the  fountain  spoken  of  by  Jere- 
miah, chap.  vi.  7,  "as  a  fountain  casteth  out 
her  waters,  so  she  casteth  out  her  wickedness," 
she  is  to  be  a  fountain,  reflecting  the  image  of 
"  the  Fountain  of  Living  Waters" — a  means 
of  life  to  others.  She  is  to  be  a  well  of  living 
water ;  not  a  shallow  stream,  but  filled  with 
the  Spirit  of  life,  whose  work  does  not  rest 
on  the  surface,  but  penetrates  into  the  inner- 
most depths  and  recesses  of  the  soul — a  stand- 
ing well  and  not  a  little  rivulet  that  may  often 


CHAPTER    IV.  141 

be  dried  up.  And  slie  is  yet  further  to  be  as 
''streams  from  Lebanon,"  ever  flowing  forth 
to  water  all  around,  comforting  others  with 
the  comfort  wherewith  she  has  been  comforted 
of  God :  and  gushing  forth  in  clear  and  in- 
vigorating streams,  received  fresh  from  the 
heights  of  heaven,  to  quicken  and  re-animate 
such  as  are  slumbering  and  faint. 

Oh !  to  drink  deeply  and  freely  of  the 
fountain  of  the  water  of  life  I — with  joy  to 
draw  water  from  the  wells  of  salvation,  Eev. 
xxi.  6  •  Isa.  xii.  8. 

"  Dear  fountain  of  delight  unknown  1 
Giver  of  life  and  joy  supreme  ! 
Ever  o'erflow,  and  pour  me  down 
A  living  and  life-giving  stream."       COWPER. 

Verse   16. 

"  gi,foHht,  §  nortlj  SSlinb ;  anb  conic,  lljou  &ani\,  blob 
upon  mg  (iarbcn,  tl^at  ilje  Apices  tljcrcof  mag  flofo 
out." 

The  Lord  Jesus  has  now  surveyed  with  de- 
light his  garden — his  spiritual  Eden.  He  has 
inspected  his  orchard,  and  noticed  his  lovely 
plants  and  pleasant  fruits,     He  has  examined 


142  THK    SONG    OF   SOLOMON. 

them  particularly — not  one  is  overlooked.  He 
found  them  very  choice — ''^  chief  spices,"  &c. 
But  yet  they  do  not  3'ield  him  all  the  fragrance 
they  might.  There  seems  to  be  a  stillness 
pervading  the  garden,  so  that  the  spices  there- 
of do  not  '■'■fiuw  outr  He,  therefore,  calls  for 
the  fresh  outpouring  of  his  Spirit  upon  it — 
"  Awake^  O  north  wind ;  and  come,  thou 
south;  hlow  upon  my  garden."  "  The  wind 
bloweth  where  it  listeth,"  &c.,  "so  is  every 
one  that  is  born  of  the  Spirit."  The  words, 
spirit,  breath,  life,  and  wind,  are  all  used  in 
Scripture  in  reference  to  the  Holy  Ghost ;  for 
"  it  is  the  Spirit  that  quickeneth,"  John  vi.  63. 
"Come  from  the  four  winds,  0  breathy  and 
breathe  upon  these  slain,  that  they  may  live," 
Ezek.  xxvii.  9.  "  Awake,  0  north  wind,"  with 
thy  piercing  blasts,  arousing,  quickening,  and 
convincing  of  sin;  "and  come,  thou  south," 
with  thy  gentle,  soothing  influences,  to  breathe 
comfort,  and  peace,  and  heavenly  consolations 
into  the  soul. 

Thus  the  Lord,  in  omniscient  love,  adapts 
these  different  experiences  to  the  requirements 
of  the  various  plants.     At  the  right  moment, 


CHAPTER    IV.  143 

he  bids  the  north  wind  "  awaJce,^^  and  the  south 
wind  to  "  come."  He  knows  exactly  what 
each  member  can  bear — the  requisite  pruning 
for  each  branch — the  look  which  will  soften  a 
Peter's  heart — the  reproof  that  will  convince 
the  unbelieving  Thomas — the  sympathy  which 
will  bind  up  the  bleeding  hearts  of  the  be- 
reaved sisters  of  Bethany,  &c,,  &c.  And  all 
is  administered  by  the  Spirit.  "All  these 
worketh  that  one  and  the  self-same  Spirit, 
dividing  to  every  man  severally  as  he  will," 
1  Cor.  xii.  11. 

Where  he  works,  too,  he  works  effectually  ; 
the  spices  will  flow  out,  the  odor  of  a  sweet 
smell. 

"  Blow  upon  my  garden."  The  words  are 
the  words  of  Jesus,  for  the  garden  is  Ms  alone. 
"  My  garden" — I  have  purchased  it  with  mine 
own  blood  ;  it  is  mine :  therefore  I  will  send 
forth  from  my  Father  "  the  Spirit  of  life," 
that  he  may  breathe  upon  it.  "  The  Spirit 
of  God  moved  {Heh.  '  breathed')  upon  the 
face  of  the  waters,"  Gen.  i.  2.  "Blow  upon 
my  garden,  that  the  spices  thereof  may  flow 
out." 


144  THE    SONG    OF    SOLOMON. 

On  Chapter  rv.  12-15. 

"  We  are  a  garden  wall'd  around, 
Chosen  and  made  peculiar  ground ; 
A  little  spot  inclosed  by  grace, 
Out  of  the  world's  wide  wilderness. 

"Like  trees  of  myrrh  and  spice  we  stand, 
Planted  by  God  the  Father's  hand ; 
And  aU  his  springs  in  Zion  flow, 
To  make  the  young  plantation  grow. 

"  Awake,  0  heavenly  wind !  and  come, 
Blow  on  this  garden  of  perfume ; 
Spirit  Divine  I  descend  and  breathe 
A  gracious  gale  on  plants  beneath."       watts. 


*"$d  ttig  ^elobcb  tome  into  ^is  (^nvUm,  nnii  mt  l^ts 

There  are  seasons  when  the  soul  is  under  the 
special  culture  of  the  Spirit,  that  call  forth  such 
language  as  this  from  the  children  of  God. 
They  are  so  sensible  that  the  garden  is  Christ's 
— not  theirs — and  that  the  fruits  are  the  fruits 
of  his  own  Spirit  in  them,  and  nothing  of 
their  own,  that  they  can  in  all  humility  invite 
the  Lord  of  heaven  and  earth,  the  King  of 
kings,  the  Lord  of  lords,  yea,  they  can  invite 


CHAPTER   IV.  ]f)i5 

him  as  the  beloved  of  their  souls,  to  come  in 
and  sup  with  them,  and  make  his  abode  with 
them,  "and  eat  his  pleasant  fruits." 

They  do  not  deny  that  the  fruits  of  grace 
in  their  souls  are  "pleasant;"  they  do  not 
question  their  worthiness  to  receive  such  a 
guest ;  but,  in  the  intense  longings  of  their 
souls  after  closer  communion  with  him,  they 
gladly  invite  him  to  come  in :  "  Let  my  be- 
loved come  into  his  garden."  It  is  a  false,  un- 
true humility,  to  deny  the  great  things  which 
God  hath  wrought  in  us.  Thus  we  read  that 
St.  Paul  "  declared  pariicidarly  what  things  God 
had  done  hy  his  ministry,"  Acts  xxi.  19  ;  and 
in  writing  to  Philemon  (ver.  6),  says  "that 
the  communication  of  thy  faith  may  become 
effectual  by  the  acknowledging  of  every  good 
thing  which  is  in  you  in  Christ  Jesus."  (See 
also  Ps.  Ixvi.  16  ;  1  Cor.  xv.  10.) 

It  only  becomes  us  most  carefully  to  see 
that  we  call  the  garden  "7<t5,"  and  the  fruits 
"  hisj''  disclaiming  anything  like  merit  or  aught 
that  is  good  in  ourselves — "in  me  dwelleth  no 
good  thing."  "  Let  my  beloved  come  into  his 
garden,  and  eat  his  pleasant  fruits."  They  are 
13 


146  THE  SONG    OF    SOLOMON. 

his ;  let  him  have  all  the  glorj ;  let  him  ac- 
cept and  use  them,  and  be  glorified  and  satis^ 
fied  in  them.     See  John  xv.  8. 

"  The  fruits  of  righteousness  are  hy  Jesus 
Christ,"  Phil.  i.  11.  The  good  things  are 
wrought  by  "  Ood^^''  Acts  xxi.  19,  and  every 
good  thing  which  is  in  us  is  so  "^?^  Christ 
Jesus,^^  Philemon  6.  No  works  of  ours  could 
be  pleasant  to  the  Lord,  for  the  best  are 
tainted  with  sin,  and  he  can  "eat"  nothing 
that  is  unclean. 

"  But  the  greatest  delight  that  Christ  hath 
in  the  world,  is  in  the  garden  of  his  Church  ; 
therefore  that  he  might  take  full  delight  there- 
in, he  makes  it  fruitful,  stored  with  precious 
fruits,  growing  from  plants  set  by  his  own 
hand,  relished  of  his  own  Spirit,  and  so  fitted 
to  his  taste." — Rowbotham. 

And  to  prove  how  acceptable  the  prayer  of 
his  Bride  was,  he  answers  it  by  immediately 
acceding  to  her  request. 


CHAPTER    V. 

Christ's  Jittstotr. 

Verse   1. 

"  I  am  come  htfo  mg  ^arireit,  ntir  lister,  ntu  spouse ; 
I  l^afac  gatljcnb  wg  Pgrrb  foitlj  mg  ^picc ;  |  I^ubc 
jtaltit  mg  llottfgcomlj  boitlj  mg  Poiwg ;  |  I^abe  brunh 
mg  SSine  bitlj  mg  PUk." 

Already  "  I  am  come  !"  A  God  at  hand, 
with  his  ears  always  attent  unto  the  prayers  of 
his  people. 

There  is  something  very  striking  in  the  one- 
ness of  sentiment  and  even  language  pervad- 
ing this  book,  sweetly  telling  that  "  we  have 
the  mind  of  Christ,"  1  Cor.  ii.  16.  Thus  the 
Bride  had  called  him  her  "  Beloved"  (chap.  iv. 
16)  ;  now  he  calls  her  "my  sister,  my  spouse." 
She  called  it  "his  garden,"  and  he  owns  it  as 
such — "  I  am  come  into  my  garden."  She  in- 
vited him  to  "  eat  his  pleasant  fruits,"  and  he 
says,  ^^1  have  eaten,"  &c.     He  also,  most  em- 


148  THE   SONG    OF    SOLOMON. 

phatically,  calls  them  all  his  own:  "I  have 
gathered  my  myrrh  with  my  spice;  I  have 
eaten  my  honeycomb  with  my  honey  ;  I  have 
drunk  my  wine  with  my  milk."  "We  have 
nothing  of  our  own ;  all  we  have  and  are  is 
the  Lord's,  1  Cor.  vi.  19,  20.  "  What  hast 
thou  that  thou  didst  not  receive?"  1  Cor. 
iv.  7. 

We  see,  too,  how  ready  Jesus  is  to  accept 
what  each  has  to  offer.  From  one  plant  he 
gathers  "myrrh" — fitly  representing,  by  its 
bitterness,  the  tears  of  godly  sorrow  shed  by 
the  repenting  sinner,  when  convinced  of 
sin  by  the  piercing  blasts  of  the  "wor/A" 
wind.' 

From  another  he  gathers  "  honey,"  and  the 
honeycomb — intimating  from  its  sweetness,  the 
manifestation  of  the  mild  and  gentle  graces  of 
the  Spirit,  called  into  exercise  by  the  blowing 
of  the  ''soM^A"  wind. 

From  another  he  gathers  "  spice ;"  from  the 
young  Christian,  "  milk ;"  and  from  the  aged 
and  matured  believer,  "  wine ;"  for  milk  be- 
longs to  the  babe  in  Christ,  but  strong  meat  to 
them  that  are  of  full  age,  Heb.  v.  13,  14.     AH 


CHAPTER   V.  149 

are  alike  accepted  of  Jesus,  the  bitter  and  the 
sweet,  the  young  and  the  old ;  and,  yet  more, 
all  are  sources  of  delight  and  enjoyment  to 
him.  He  actually  feeds  upon  the  graces  of 
the  Spirit  in  the  hearts  of  his  people,  for  he 
says,  "  I  have  eaten  ! — I  have  drunh  /"  How 
feebly  we  realise  this  wonderful  truth  ! 

But  our  Beloved  not  only  feasts  thereon 
himself,  but  even  calls  us  to  feast  with  him, 
and  to  be  sharers  of  his  joy. 

"€at,  ©  d'mubs;    brinh,    gca,  brink  abnnbEittlg,  ® 
klobeb." 

"  Eat  ye  that  which  is  good,  and  let  your 
soul  delight  itself  in  fatness,"  Isa.  Iv.  1,  2 — 
"Except  ye  eat  the  flesh  of  the  Son  of  man, 
and  drink  his  blood,  ye  have  no  life  in  you. 
For  my  flesh  is  meat  indeed,  and  my  blood  is 
drink  indeed,"  John  vi.  53-^7.  "Eat,  0 
friends."  Christ  would  have  believers  partake 
of  the  soul  refreshing  blessings  of  his  pur- 
chase. "  Whosoever  will,  let  him  take  the 
water  of  life  freely."  "  They  drank  of  that 
spiritual  Rock  that  followed  them,  and  that 
Rock  was  Christ,"  Rev.  xxii.  17  ;  1  Cor.  x.  4 
13* 


150  THE    SONG    OF   SOLOMON. 

"  Drink  abundantly^''  or,  as  it  is  in  the  margin, 
"  be  drunken  with  loves  :"  "be  filled  with  the 
Spirit,  and  not  with  wine,"  says  the  apostle, 
Eph.  V.  18.  There  is  no  danger  of  excess  in 
this  spiritual  feast ;  we  cannot  spiritually  eat 
too  much  of  the  flesh,  nor  drink  too  much  of 
the  blood,  of  the  Lord  Jesus.  "  Eat — yea, 
drinh  abundantly.'''' 

This  involves  the  inexhaustible  nature  of 
the  provision  made  for  us.  All  may  eat,  and 
all  may  drink,  and  yet  there  shall  be  "  enough 
and  to  spare." 

There  is  also  comfort  in  the  expression 
'■^  friendsP 

"  I  have  not  called  you  servants,  but 
friends^''  John  xv.  15.  It  bespeaks  an  inti- 
macy between  Christ  and  his  people,  of  no 
ordinary  kind.  They  "  si/p"  together,  Eev. 
iii.  20.  As  in  the  peace-offering  of  old,  God, 
the  offerer,  and  the  priests,  were  all  fed  by  it, 
so  in  Jesus,  our  peace  offering^  Eph.  ii.  14,  the 
Father,  the  Son,  and  his  friends  all  partake. 
This  is  communion — "  Truly  our  fellowship  is 
with  the  Father,  and  with  his  Son  Jesus 
Christ,"  1  John  i.  3. 


CHAPTER   V.  161 

"  Thrice  happy  he,  who  here  partakes 
That  sacred  stream,  that  heavenly  food."        DODDRIDGE. 

Chapter  v.  1  seems  more  properly  to  belong 
to  the  fourth  chapter,  as  it  follows  in  imme- 
diate connection  with  the  verse  preceding  it, 
and  forms  a  beautiful  conclusion  to  the  words 
of  Christ  to  his  Bride  ;  for  that  chapter  is 
throughout  the  expression  of  the  complacent 
love  of  Jesus  towards  her :  it  emphatically 
describes  the  summer  season  of  the  soul's  ex- 
perience, and  in  this  verse  she  is  called  to 
share  in  his  joy. 

But  here  this  happy,  blessed  season  closes. 
We  know  no  uninterrupted  communion  yet. 
By  reason  of  the  frailty  of  our  nature,  we 
cannot  always  stand  upright ;  and  one  chief 
part  of  our  discipline  consists  in  "  the  trial  of 
OUT  faithy  It  must  be  sifted,  to  prove  its  re- 
alit}'' ;  and  it  frequently  happens  that  the  great 
enemy  of  souls  makes  his  most  successful  at- 
tempts upon  us  immediately  after  seasons  of 
peculiar  enjoyment.  It  was  thus  with  the 
Bride  on  this  occasion. 


152  THE    SONG    OF    SOLOMON. 

Versa  2. 

"I  sictp,  but  nm  '§tint  foahdij." 

Very,  very  humbling  is  it  to  meet  with  re- 
peated instances  of  declension  in  every  believ- 
er's walk  ;  yet  so  it  is.  The  Bride  is  here  just 
like  the  disciples,  who,  the  very  night  on 
which  they  had  partaken  of  the  Lord's  Sup- 
per, and  when  they  so  especially  ought  to 
have  been  watching^  were  asleep,  Matt.  xxvi. 
40—43. 

"I  sleep,  but  my  heart  waketh."  Asleep — 
in  a  state  of  stupor,  inactivity,  and  insecurity. 
No  girding  on  of  the  Christian  armor — no 
fighting  the  good  fight  of  faith — no  "  watch- 
ing unto  prayer" — neither  hot  nor  cold,  but 
in  a  state  of  lukewarmness  like  that  of  the 
Laodicean  Church,  Eev.  iii.  Still  it  is  "  sleep," 
not  death ;  for  the  believer  in  Jesus  cannot 
die.  Though  dead  to  all  sense  of  life,  he  still 
lives,  for  Christ  lives  in  him. 

"I  sleep,  but  my  heart  waketh."  That 
"  buf^  is  a  precious  indication  of  life ;  it  im- 
plies restless  sleep — "But  my  heart  waketh." 
There  is  also  the  distinct  recognition,  in  these 


CHAPTER   V.  153 

words,  of  the  Christian  conflict  between  the 
flesh  and  the  spirit ;  the  one  warring  against 
the  other.  The  flesh  asleep,  the  spirit  wake- 
ful— "  /  sleep,  but  ray  heart  waketh."  Com- 
pare Eom.  vii.,  and  Gal.  v. 

"  The  spirit  truly  is  willing,  but  the  flesh  is 
weak." 

"  As  natural  sleep  proceedeth  from  weari- 
ness of  the  body,  so  spiritual  sleep  ariseth 
from  too  much  expense  of  the  strength  of  the 
soul   upon   matters    of   the   world."  —  Eow- 

BOTHAM. 

"|t  is  the  force  of  mg  ^clobtb  tl)at  hitothttlj,  sagiitg, 
(Bpeit  to  nu,  ing  Siistcr,  nig  Itobe,  mg  ^obe,  mg 
mubtfileb." 

This  restlessness  was  not  the  result  of  any 
effort  of  the  Church ;  believers  cannot  rouse 
themselves  when  they  fall  asleep,  any  more 
than  sinners  can  give  life  to  their  dead  souls. 
It  was  the  knock  of  Christ  that  woke  the 
sleeping  Bride.  "  It  is  the  voice  of  my  be- 
loved that  knocketh."  He  neither  slumbers 
nor  sleeps.  He  is  watching  his  sleeping  chil- 
dren when  drowsiness  comes  over  their  souls, 


154  THE    SONG    OF   SOLOMON. 

as  truly  as  he  watclies  over  their  dust  when  it 
is  laid  iu  their  graves  until  the  morning  of 
the  resurrection.  Like  Hagar  in  the  wilder- 
ness, we  have  still  one  who  looks  after  us, 
Gen.  xvi.  7 — 14.  "Behold,  I  stand  at  the 
door  and  knock,"  was  his  tender  language  to 
the  sleeping  Church  of  Laodicea.  "  Awake, 
thou  that  sleepest,"  Eph.  v.  14.  —  "  What 
meanest  thou,  0  sleeper?  arise,  call  upon  thy 
Grod,"  Jonah  i.  6.  When  the  disciples  were 
sleeping  in  the  garden,  Jesus  did  not  sleep ; 
nay,  it  was /or  them  he  sweat  those  great  drops 
of  blood.  And  twice  he  goeth  to  them,  and 
yet  a  third  time,  and  finds  them  sleeping,  and 
then  he  knocks,  and  says,  "  Else,  let  us  be 
going,"  Matt.  xxvi.  36,  &c. 

"It  is  the  voice  of  my  beloved" — the  voice 
that  shall  one  day  he  heard  by  all  that  are  in 
their  graves,  John  v.  28,  29  ;  and  oh  !  what 
will  it  not  then  be  to  us  to  be  able  to  call  him 
^^  my  beloved  r  The  Bride  heard  and  recog- 
nised his  voice,  and  all  the  tender  words  he 
spake  to  her :  "  It  is  the  voice  of  my  beloved 
that  knocketh,  saying,  Open  to  me  my  sister, 
my  love,  my  dove,  my  undefiled." 


CHAPTER    V.  156 

And  is  it  thus  that  Jesus  speaks  to  a  soul  in 
such  a  state  as  this  ?  Is  be  not  angrj  and  dis- 
pleased witli  her?  Will  he  not  sharply  re- 
buke and  reprove  her  ?  Can  he  address  her 
still  as  bis  sister,  his  undefiled?  Then  surely 
nothing  can  so  plainly  prove  to  the  believer, 
that,  let  his  own  feelings  be  what  they  may, 
the  love  of  Jesus  towards  him  never  for  one  mo- 
ment changes,  even  in  seasons  of  deepest  back- 
sliding. Still  he  owns  bis  people  in  their 
covenant  relationship.  Ob  !  tbe  precious  com- 
fort of  such  expressions  at  such  a  moment ! — 
"  My  sister,  my  love,  my  dove,  my  undefiled." 

"Open  to  me" — "to  «ie."  Shut  not  the 
door  against  me — "  I  Q.m.  Jesus,  whom  thou  per- 
secutest."  Remember  against  whom  tbou  art 
kicking — "  Me,"  thy  brother,  tby  friend,  thy 
beloved !    "  Is  this  tby  kindness  to  tby  friend  ?" 

"  <^or  mo  pcHb  is  fillcb  foitlj  ^cb,  anb  mg  ITochs  foitlj 
tlje  ^rops  of  lljc  J,ligljt." 

What  an  argument; — "  Open  to  me, /or  my 
head  is  filled  with  dew."  Will  not  such  a 
recollection  move  thee?  Canst  tbou  recall 
my  sufferings  for  thee  unmoved?     Tbink  of 


156  THE    SONG    OF    SOLOMON. 

that  niglit,  that  dreadful  night,  "when  my 
sweat  was  as  it  were  great  drops  of  blood, 
through  the  intensity  of  my  sufferings  for 
thee !  No  storm  on  the  darkest  night  could 
picture  the  agony  that  found  vent  in  that  bit- 
ter cry,  wrung  from  sinking  humanity,  "  My 
God,  my  God,  why  hast  thou  forsaken  me  ?" 
The  outward  darkness  that  overspread  the 
earth  for  three  hours  gave  but  the  faintest 
representations  of  the  dark  season  of  inward 
desertion  which  accompanied  it ;  "I  cry  in  the 
night  season,  but  thou  hearest  not,"  Ps.  xxii. 
1,  2.  "My  head  is  filled  with  dew,  and  my 
locks  with  the  drops  of  the  night" — those  pelt- 
ing "  drops"  of  the  Father's  fury  and  wrath, 
which  burst  upon  his  head  when  he  stood  ac- 
cursed  as  the  sinner's  substitute.  Can  we 
withstand  such  love  ?  Can  we  resist  that 
voice?  Can  we  suffer  Jesus  to  be  standing 
without,  and  not  rise  and  open  to  him  ? 

"Lo!  Gethsemano  in  night! 

Vengeauco  there  with  iron  rod, 
Stood,  and  with  collected  might, 

Bruised  the  harmless  Lamb  of  God : 
See,  my  soul,  the  Saviour  see, 
Suffering  in  Gethsemane ! 


CHAPTER   V.  15*1 

"  View  thy  Maker's  deep  distress, 

Rear  the  sighs  and  groans  of  God,"  &c. 

HAET. 

It  is  His  voice  that  speaks,  and  speaks  to 
thee;  he  who  "endured  the  cross,  despising 
the  shame,"  whose  head  was  crowned  with 
thorns — He  says,  "  Open  to  me." 

Verse  3. 

"  I  I^ak  put  flff  mg  Coat ;  Ipbj  sljall  |  put  it  0it  ?    | 
i^k  faas^ci)  mg  J^at ;  Ijofu  sljall  |  irefilc  tijcm  ?" 

Alas !  that  Jesus  should  ever  get  such  a  re- 
turn for  such  love !  Instead  of  opening  at 
once  to  her  Beloved,  the  Bride  only  gives  way 
to  indolent  excuses.  She  is  not  yet  half 
aroused  from  her  lethargy — "  I  have  put  off 
my  coat;  how  shall  I  put  it  on?  I  have 
washed  my  feet;  how  shall  I  defile  them?" 
The  Christian  armor  is  laid  nside,  and  now 
she  shrinks  from  the  conflict;  her  feet  are 
washed  (referring  to  the  custom  in  eastern 
countries  of  washing  the  feet  before  lying 
down  to  rest,  as,  from'  wearing  no  shoes,  they 
become  soiled  at  every  step),  how  shall  she 
again  expose  herself  to  the  defilements  of  the 
14 


158  THE   SONG    OF    SOLOMON. 

way?  How  often  a  child  of  God,  who  has 
fallen  into  declension,  hears  warnings  and  in- 
vitations unheeded!  "I  cannot  pray  now; 
God  will  not  hear  me.  I  have  no  desires  af- 
ter Him ;  I  shrink  from  the  conflict  as  men 
*  averse  from  war,'  Mic.  ii.  8 ;  I  cannot  put  on 
those  garments  which  I  have  laid  aside,"  &c. 

It  is  the  language  of  despair^  as  well  as  of 
indolence—--"  How  can  IT''  Dent,  vii.  17 — 19. 
But  it  is  sometimes  well  when  the  child  of 
God  is  brought  to  this  ;  for  truly  we  are  not 
sufficient  of  ourselves  to  think  anything  as  of 
ourselves.  And  when  we  feel  our  utter  in- 
ability, God  often  manifests  his  power. 

Verse  4. 

"Pu  ^clobcb  jjut  iit   bis   |inub   Jbii  ll^c  hole   of  i\t 
^oor,  anb  mg  §ofels  focrt  mokb  for  btm." 

When  we  will  not  hear  the  voice  which 
speaks,  it  sometimes  pleases  God  to  lay  his 
hand  upon  us.  "  Thy  hand  presseth  me  sore," 
Ps.  xxxviii.  2 — even  that  right  hand  which  is 
glorious  in  power,  Ex.  xv.  6.  For  he  does 
not  easily  give  us  up  (see  Hos.  xi.  7,  8  :)  and 
though  the  door  be  shut,  and  we  refuse  to 


CHAPTER   V.  159 

rise  and  open  it,  tliere  is  still  a  way  of  en- 
trance left  to  Him  who  knows  "  the  secrets  of 
the  heart,''''  Ps.  xliv.  21.  "My  beloved  put  in 
his  hand  by  the  hole  of  the  door."  In  many 
"unexpected  ways  he  finds  access  to  the  be- 
liever's heart.  It  was  so  with  Peter,  who 
heeded  it  not  though  Jesus  told  him  that  ere 
the  cock  crew  he  would  deny  him  thrice  ;  but 
so  soon  as  "the  Lord  turned  and  looked  upon 
him,"  at  once  his  bowels  were  moved,  "  and 
he  went  out  and  wept  bitterly,"  Luke  xxii.  61, 
62.  Jesus  had,  as  it  were,  knocked  in  vain, 
but  now  "he  put  in  his  hand  by  the  hole  of 
the  door,"  and  thus  let  himself  in. 

Verse  5. 

"I  rose  up  to  open  to  mij  ^elobeb;  anJ»  mg  l^anbs 
bropjjcb  foitlj  Pgrrlj,  ani>  mg  gxw^$  iaii\  $btti- 
smclliug  Pgrr^,  ugoit  f^e  f  aitbles  of  tljc  f  och." 

Such  are  the  blessed  effects  of  the  dealings 
of  the  Lord  Jesus  with  the  soul — "  I  rose  wp." 
For  that  "ye  sorrowed  after  a  godly  sort, 
what  carefulness  it  wrought  in  you  ;  yea,  what 
clearing  of  yourselves ;  yea,  what  vehement 


160  THE    SONG    OF    SOLOMON. 

desire,"  &c.,  2  Cor.  vii.  11.  And,  oli !  what 
bitter,  bitter  tears  tlie  child  of  God  will  shed 
over  the  hindrances  which  have  locked  out 
Jesus  from  his  heart  ! — tears  of  penitence  and 
deep  contrition  for  the  sins,  mingled  with  tears 
of  gratitude  to  him  whose  hand  unlocked  that 
closed  door.  "  My  hands  dropped  with  myrrh, 
and  my  fingers  with  sweet-smelling  myrrh." 
Even  the  bitterness  is  sweet.  The  child  of 
God  knows  more  of  true  happiness  in  seeking 
Jesus  with  many  tears,  than  in  idly  keeping  at 
a  distance  from  him.  Mary  is  a  striking  in- 
stance of  this.  Her  "many  sins,"  instead  of 
keeping  her  away  from  him,  brought  her  nigh 
to  hafhe  his  feet  with  her  tears.  And  those  tears, 
were  sweet  to  Jesus,  see  Luke  vii.  44 — 47. 

The  sins,  "the  handles  of  the  lock,"  that 
close  the  door  against  the  Beloved  of  our 
souls,  will  be  bitterly  repented  of.  But  that 
repentance  is  a  grace  of  the  Spirit  that  comes 
up  with  acceptance  to  Jesus  from  his  garden, 
with  the  odor  of  a  sweet  smell.  "  Sweet- 
smelling  myrrh." 


CHAPTER   V.  161 

Verse  6. 

"  ^  opciub  ta  mg  §cIo(jcb  ;   but  mi|  IJcIobeir  l^b  Wflj- 
brnbit  Ijimsclf,  m\b  foas  gone." 

Such  experience  is  peculiar  to  true  believers. 
For  whilst  the  Lord  withdraws  the  sense  of 
his  presence  from  the  indolent  and  slothful 
cJiild,  he  never  deals  so  with  a  soul  that  is  but 
seeJcing  after  him  at  the  first  stage  of  the  divine 
life.  Such  an  one  would  be  thereby  driven  to 
despair,  while  the  former  is  but  stirred  up  to 
more  diligent  search.  He  knows  the  exact 
measure  of  faith  in  his  people,  and  the  degree 
of  trial  which  that  faith  requires  ;  therefore  he 
will  not  suffer  any  one  to  be  tempted  (or  tried) 
above  that  they  are  able  to  bear.  The  Bride 
had  reluctantly  opened  to  her  Beloved,  but 
not  till  he  had  been  compelled  to  lay  his  hand 
upon  her,  because  she  heeded  not  his  voice. 
She  must,  therefore,  learn  that  it  is  an  evil  and 
a  bitter  thing  to  requite  him  thus,  Jer.  ii.  19  ; 
and  he  will  not  at  once  grant  her  the  former 
experience  she  had  enjoyed,  in  the  realizing 
sense  of  his  presence.  "  My  beloved  had 
withdrawn  himself,  and  was  gone." 

Still,  the  sense  of  his  absence  proved  that 
14* 


162  THE   SONG    OF    SOLOMON. 

she  had  already  known  the  sweetness  of  his 
presence  ;  she  was  no  stranger  to  him.  She 
was  now  deprived  of  what  she  had  before  en- 
joyed, and  being  thoroughly  awake,  she  feels 
what  she  had  lost  while  she  slept. 

It  is  deeply  painful  to  realise,  through  re- 
turning consciousness  after  sleep  in  spiritual 
things,  what  a  loss  we  have  sustained.  Our 
sensible  eDJoyment  of  the  presence  of  Jesus  is 
"^one," — "my  beloved  had  withdrawn  him- 
self, and  was  gone ;"  that  is,  the  sensible  mani- 
festation of  himself,  for  if  he  had  really  left 
her,  she  certainly  would  have  had  no  desire 
after  him.  But  to  quicken  us,  and  arouse  "us 
from  our  lethargy  and  indifference,  he  lets  us 
feel  what  it  is  to  be  without  a  felt  sense  of  his 
presence.  And  every  child  of  God  who  knows 
what  this  experience  is,  can  testify,  that  a 
sense  of  the  absence  of  one  so  dear  is  more 
than  they  can  bear,  especially  if  it  be  from 
their  own  repeated  provocations,  Jer.  ii.  17 
They  know  no  rest  until  they  find  him. 


CHAPTER   V.  163 

"Pg  ^onl  failcb  foljcn;  l^e  spaKt." 
"  My  soul  failed.^''  This  is  a  very  strong 
word,  being  the  same  that  is  elsewhere  ren- 
dered "  their  heart  went  forih^''  Gen.  xlii.  28, 
margin^  intimating  the  most  intense  dismay 
and  anguish.  And  thus  it  fitly  expresses 
that  deep,  poignant  sorrow  experienced  by  the 
soul  until  the  cloud  is  passed  which  hides  the 
light  of  God's  countenance  :  "  My  soul  failed 
when  he  spake."  She  hears  his  voice  (or,  as 
the  Hebrew  may  be  rendered,  "  calls  his  neg- 
lected words  to  remembrance,")  but  she  cannot 
realise  his  presence  with  her.  ISTothing  else 
can  satisfy  her,  and  yet  she  has  not  that.  "O 
that  I  were  as  in  months  past,"  is  her  lan- 
guage, "as  in  the  days  when  God  preserved 
me,  when  his  candle  shined  upon  my  head !" 
Job  xxix.  2,  3.  ''  Hear  me  speedily,  0  Lord, 
my  spirit  faileth  ;  hide  not  thy  face  from  me," 
Ps.  cxlii.  7 — "  I  had  fainted  unless  I  had  be- 
lieved to  see  the  goodness  of  the  Lord,"  &c., 
Ps.  xxvii.  13. 

It  argues  strong  faith  in  the  Bride,  that  she 
should  still  be  seeking  after  Christ,  though  in 
such  utter  want  of  enjoyment ;  and  he  deals 


164  THE    SONG    OF    SOLOMON. 

with   her    accordingly.      "  The   strong    he'll 
strongly  try" 

"  I  sougljt  lyim,  but  |  toxilb   not   finb   Ijim ;  |   talkb 
Ijim,  but  Ije  gabe  nu  no  ^^nsbjir." 

So  also  Job  says,  "  0  that  I  knew  where  I 
might  find  him !  Behold,  I  go  forward,  but  he 
is  not  there ;  and  backward,  but  I  cannot  per- 
ceive him,"  &c..  Job  xxiii.  3 — 9  ;  see  also  Job 
xxxiv.  29.  But  the  true  believer  still  goes  on 
seeking,  though  the  heavens  seem  as  brass,  and 
though  his  bitter  cry  is,  "  Thou  hast  covered 
thyself  with  a  cloud,  that  our  prayer  should 
not  pass  through ;"  "  also  when  I  cry  and 
shout,  he  shutteth  out  my  prayer,"  Lament, 
iii.  44,  8 — "  I  called  him,  but  he  gave  me  no 
answer,"' — "I  cry  unto  thee,  and  thou  dost  not 
hear  me,"  Job  xxx,  20. 

It  was  thus  also  with  the  poor  woman  of 
Canaan,  who  came  to  Jesus  earnestly  entreat- 
ing him  to  heal  her  daughter,  '^but  he  answered 
her  not  a  icordP'  See  Matt.  xv.  22,  23.  "I 
called  him,  but  he  gave  me  no  answer." 

And  wherefore  did  he  deal  so  with  her  ? 
"  For  the  trial  of  her  faith,"  doubtless ;  for  it 


CHAPTER   V.  16S 

is  thus  the  Lord  suits  his  deahng  to  the  pecu- 
liar requirements  of  his  people.  Their  trials 
are  divinely  adapted  trials,  and  there  is  grace 
divinely  adapted  to  their  need  in  their  trials. 
It  was  the  strong  faith  in  the  Bride  and  in  the 
Canaauitish  woman,  which ^t^^/^ec?  (so  to  speak) 
this  severe  trial  of  it.  They  were  "  able  to 
bear"  it.  And  the  contrast  in  the  case  of  the 
poor  woman  who  "  came  behind  him  tremb- 
ling," fully  confirms  this.  The  strong  faith  is 
exercised  with  long  delay,  while  the  weak, 
trembling  faith  receives  a  work  of  immediate 
comfort.  See  Luke  viii.  44,  47,  48.  Let  us 
therefore  learn  to  "  trust  him  where  we  cannot 
trace." 

But  we  should  learn  also,  as  has  been  beau- 
tifully remarked,  "that,  while  there  is  forgive- 
ness with  the  Lord,  it  should  be  esteemed  by 
us  no  light  thing  to  be  drawing  on  that  for- 
giveness. For,  while  it  is  true  that  '  forgive 
us  our  trespasses'  may  be  said  by  the  children 
of  God  in  spirit  continually^  knowing  as  they 
must  in  how  many  things  they  all  ofiend,  it  is 
still  a  serious  thing  to  be  drawing  on  the 
pardoning  grace  of  God.    The  Book  of  Judges 


106  THE    SONG    OF    SOLOMON. 

illustrates  this,  shewing  a  growing  reserve  on 
the  part  of  God  towards  His  people.  As 
they  repeat  their  demands  on  his  grace,  He 
holds  himself  more  and  more  distant  from 
them." 

The  experience  of  the  Bride  is  precisely 
similar.  Compare  chap.  iii.  1,  4,  where  the 
search  was  comparatively  easy  (as  she  was 
so  much  more  ready  to  commence  it),  with 
chap.  V.  2 — 8,  where  her  reluctance  to  rise  and 
open  to  her  Beloved  caused  such  delay  in  her 
finding  him.  "  I  sought  him,  but  I  could  not 
find  him ;  I  called  him,  but  he  gave  me  no 
answer." 

Believer,  if  at  any  time  while  thou  art 
engaged  in  earnestly  calling  upon  God,  he 
answers  thee  "  not  a  word," — mark  what  that 
delay  says  to  thee — "  Great  is  thy  faith  T^ 

Verse  7. 

'*8t^£  SEHid^men  tljat  fotitt  abont  i^t  €itg  foonb  me, 
tl^Eg  smote  nte,  t^£g  fajDitiibtb  me ;  lljc  peepers  of 
ll^e  Wcails  look  afoag  mg  ^nl  from  me." 

It  appears  that  during  the  Bride's  search  for 
her  Beloved  she  met  with  reproach  and  severe 


CHAPTER    V.  167 

treatment  from  the  ministers  of  the  Lord. 
For  the  J  are  the  watchmen  ;  "  thej  watch  for 
your  souls  as  they  that  must  give  account," 
Heb.  xiii.  17.  The  word  of  the  Lord  in  their 
mouths  seems  to  have  been  like  a  sharp  "  two- 
edged  sword,  piercing  even  to  the  dividing 
asunder  of  soul  and  spirit,"  &c.,  Heb.  iv.  12, 
and  "  like  a  hammer  that  breaketh  the  rock  in 
pieces,"  Jer.  xxiii.  29.  "  They  smote  me,  they 
wounded  me."  The  word  came  home  with 
such  convincing  power,  that  it  wounded  her 
to  the  quick.  It  was  sharp  reproof,  for  the 
watchmen  prophesied  not  "smooth  things," 
but  stripped  her  of  all  the  filthy  rags  of  her 
own  righteousness,  and  disclosed  her  sad  con- 
dition. It  was  very  painful,  and  very  hum- 
bling, but  it  worked  for  "  good"  in  the  end. 
"  Let  the  righteous  smite  me,  it  shall  be  a 
kindness  ;  and  let  him  reprove  me,  it  shall  be 
an  excellent  oil  which  shall  not  break  my 
head,"  Ps.  cxli.  5. 


168'  THE    SONG    OF    SOLOMON. 


Verse    8. 


"  I  tljarge  gou,  ^  ^Hugljfcrs  of  Ituisalcm,  if  gc  fini> 
mrr  ^clobtit,  iljat  gc  fell  Ijim,  fl)at  |  am  sith  cf 
ITok."     (^rcck,  "  teounbti)  foifl^  lobr.") 

The  Bride  gets  more  and  more  earnest. 
She  can  no  longer  keep  her  anxiety  to  her- 
self ;  she  must  speak  of  it  to  every  one  she 
meets;  she  must  ask  their  prayers,  for  it  is 
evidently  prayer  that  is  meant  by  the  expres- 
sion "  tell  him"  Speak  to  my  Beloved  for 
me  :  tell  him  my  sad  case.  "  I  beseech  you, 
brethren,  for  the  Lord  Jesus  Christ's  sake,  and 
for  the  love  of  the  Spirit,  that  ye  strive  to- 
gether with  me,  in  your  prayers  to  God  for 
me"  Eom.  xv.  30.  "  For  I  know  that  this 
shall  turn  to  my  salvation  through  your  prayer,^^ 
&c.,  Phil.  i.  19.  "Pray  one  for  another," 
James  v.  16. 

The  Bride  could  not  speak  confidently  as  to 
the  successful  use  of  means  in  this  case ;  it  is 
only,  "  if  ye  find  him."  Still  she  would  leave 
no  means  untried;  and  her  earnestness  be- 
trayed such  sincerity  of  love,  and  such  utter 
dissatisfaction  with  everything  short  of  Christ, 
that  even   her    soul    sickness   testified   to   the 


CHAPTER    V.  169 

daughters  of  Jerusalem  what  a  powerful  re- 
ality there  is  in  true  vital  godliness.  Thej  at 
once  inquire — 

Verse   9. 

"  Wbnt  is  llju  Iklobcb  more  ihmx  anotl^rr  ^tlobtb,  ^ 
tljott  fairest  among  Kflomm  ?  ©lljat  is  tbg  ^clobeb 
more  lljau  another  ^clofaeb,  tljat  t^ou  bost  so  cbarge 
as  ?" 

Their  question  plainly  proved  their  ignor- 
ance of  Jesus,  for  they  saw  "  no  beauty  in  him 
that  they  should  desire  him."  The  veil  was 
still  upon  their  hearts ;  the  god  of  this  world 
still  blinded  their  eyes.  But  it  was  well 
that  they  were  brought  to  inquire  after  him. 
"What  is  thy  beloved  more  than  another 
beloved,  that  thou  dost  so  charge  us  ?"  What 
is  the  peculiar  superiority  in  the  object  of 
your  affections  above  ours  ?  Alas !  how  many 
idols,  how  many  other  beloveds  are  there,  that 
take  God's  place  in  the  soul! — love  of  the 
world,  and  the  things  that  are  therein— love 
of  the  creature  more  than  the  Creator,  &c.  &c. 
"  Strange  gods" — other  beloveds  !  But  when 
Christ  is  truly  known,  he  is  "  among  the  sons" 
15 


170  THE    SONG    OF    SOLOMON. 

as  the  apple-tree  among  the  wild  trees  of  the 
wood,  chap.  ii.  3.  The  Bride  had  expressly 
appropriated  him  to  herself — "  if  ye  find  my 
beloved ;"  and  they  at  once  acknowledge  him 
to  have  been  hers  in  a  sense  in  which  they 
knew  him  not.  "  What  is  ihy  beloved  more 
than  another  beloved?"  They  seem  to  have 
been  especially  struck  with  two  things :  first, 
the  Bride's  own  beauty,  and,  secondly,  her 
deep  earnestness.  Her  renown  had  gone  forth 
for  her  beauty,  Ezek.  xvi.  14.  The  holiness 
which  is  (or  should  be)  stamped  upon  every 
member  of  the  Church  of  Christ,  was  visible 
in  her.  For  they  called  her  the  "fairest  among 
women."  How  strange  that  they  should  so 
clearly  discover  the  beauty  of  Jesus  in  her, 
and  yet  not  know  him  (from  whom  all  her 
beauty  came)  as  "  fairer  than  the  children  of 
men,"  Ps.  xlv.  2. 

But,  secondly,  the  charge  the  Bride  had 
given  them,  and  her  manner  of  giving  it,  had 
impressed  these  professors.  "  What  is  thy  be- 
loved more  than  another  beloved,  that  thou 
dost  50  charge  us?" — ^so  earnestly — so  vehe- 
mently!    Surely   there   must   be   something 


CHAPTER    V.  171 

here  that  we    don't    understand — ^something 
more  than  we  know  ! 

Oh !  what  encouragement  this  aifords  to 
poor,  tried,  disconsolate  believers,  who  are 
walking  in  darkness  and  have  no  light !  Je- 
sus can  make  their  diligent  search  for  him, 
in  such  seasons,  as  great  a  means  of  leading 
others  to  inquire  after  him,  as  their  happiest 
moments  of  jDrivileged  communion.  Some- 
times, it  may  be,  when  we  are  least  aware  of 
it,  we  may  be  most  used  by  the  Lord  to  ac- 
complish his  great  work.  Our  very  dissatis- 
faction with  everything  short  of  Christ,  may 
be  the  very  means  chosen  to  make  others  see 
a  worth  and  inestimable  value  in  him,  of 
which  those  who  are  content  with  lesser  be- 
loveds know  nothing.     Truly, 

"  God  moves  in  a  mysterious  way 
His  wonders  to  perform  1" 

The  double  repetition  of  the  inquiry  made 
by  the  daughters  of  Jerusalem,  was  indicative 
of  a  real  desire  on  their  parts,  to  know  some- 
thing more  of  Jesus ;  and  it  becomes  the 
Christian  to  "  be  readf/  always  to  give  an  an- 


172  THE   SONG    OF    SOLOMON. 

sw&r  to  every  man  that  asketli  a  reason  of  the 
hope  that  is  in  him."  This  the  Bride  was. 
For  she  immediately  bursts  forth  into  a  holy 
strain  of  glorifying  in  the  Lord — boasting  of 
his  exceeding  excellency,  and  the  superiority 
of  Ms  person  far  above  all  others. 

Verse   10. 

"  Pg  ^tUta  is  foljife  anb  rnbbg." 

There  is  a  beauty  in  him  such  as  can  be 
found  in  none  besides.  He  is  "white  and 
ruddy;"  or,  as  Fry  renders  it,  "fair  and 
blooming."  He  is  always  so:  there  is,  as  it 
were,  the  blooming  immortality  of  an  eternal 
spring  in  Jesus — "  the  same,  yesterday,  to-day, 
and  for  ever." 

It  is  recorded  of  David,  as  a  youth,  that  he 
was  "  ruddy  and  of  a  fair  countenance,"  1 
Sam.  xvii.  42 ;  and  how  much  more  so  the 
true  David — the  true  Beloved!  (The  word 
David  means  beloved^  "  My  beloved  is  white 
and  ruddy" — white,  "as  the  lily  of  the  valley" 
— ruddy,  as  "  the  rose  of  Sharon."  "  W-^ite," 
for  he  is  the  Lamb  "  without  blemish  and 
without  spot" — "  holy,  harmless,  undefiled,  and 


CHAPTER   V.  1*73 

separate  from  sinners,"  1  Pet.  i.  18,  19 ;  Exod. 
xii.  5  ;  Heb.  vii.  26.  In  him  was  no  darkness 
at  all.  When  Daniel  saw  him,  it  was  as  "  the 
Ancient  of  days,  whose  garment  was  white  as 
snow,  and  the  hair  of  his  head  like  the  pure 
tvool"  Dan.  vii.  9.  When  John  saw  him, 
"  his  head  and  his  hairs  were  tchite  like  wool, 
as  ivhite  as  snoiv,''^  Rev.  i.  14.  And  when  the 
disciples  saw  him  in  the  mount  of  transfigura- 
tion, "  his  face  did  shine  as  the  sun,  and  his 
raiment  was  white  as  the  light  .^"  Matt.  xvii.  2. 
None  was  ever  pure  and  white  like  Jesus  I 

He  is  ruddy  also ;  "  for  he  is  the  Lamb 
slain  from  the  foundation  of  the  world" — the 
paschal  lamb,  whose  blood,  "  the  blood  of  the 
everlasting  covenant,"  is  sprinkled  on  the 
door-posts  of  every  believer's  heart.  Even 
"in  the  midst  of  the  throne"  he  is  still  seen, 
"  a  lamb  as  it  had  heen  slain,''''  Rev.  v.  6.  And 
in  a  yet  coming  day,  he  shall  appear  "  clothed 
with  a  vesture  dipped  in  blood,"  Rev.  xix.  13 
— "rec?  in  thine  apparel,  and  thy  garments 
like  him  that  treadeth  in  the  wine  fat !"  Isa. 
Ixii.  1 — 3.  None  was  ever  clad  in  a  blood- 
dyed  garment  like  Jesus ! 
15* 


174  THE    SONG    OF    SOLOMON. 

"  Zht  tlj'ufist  amoirg  tm  iboiisanb." 

Margin,  "  a  standard-bearer."  "Who  in 
the  heaven  can  be  compared  unto  the  Lord  ? 
Who  among  the  sons  of  the  mighty  can  be 
hkened  unto  the  Lord?"  Ps.  Ixxxix.  6. 
"  Thou  art  fairer  than  the  children  of  men : 
thou  lovest  righteousness,  and  hatest  wicked- 
ness ;  therefore  God,  thy  God,  hath  anointed 
thee  with  the  oil  of  gladness  above  thy  fellows,^^ 
Ps.  xlv.  2 — 7.  None  was  ever  so  lovelj^,  so 
exalted  as  Jesus !  God  has  given  him  as  a 
"  Leader  and  Commander  to  the  people,"  Isa. 
Iv.  4;  their  "  Ensign"  and  their  "Forerun- 
ner," Isa.  xi.  10 ;  Heb.  vi.  20 ;  "  The  Captain 
of  their  salvation,''''  Heb.  ii.  10. 

And  the  language  of  our  hearts  should  ever 
be  what  the  men  of  war  of  old  said  to  David, 
"  Thou  art  worth  ten  thousand  of  us,''''  2  Sam. 
xviii.  8.  "  The  chiefest  among  ten  thousand!" 
The  "  Alpha  and  Omega,"  Eev.  i.  8—"  The 
First-born  of  every  creature,"  Col.  i.  15 — 18 — 
The  "  Pearl  of  great  price,"  Matt.  xiii.  46 — "  A 
great  High  Priest,"  Heb.  iv.  14 — "  That  great 
Shepherd  of  the  sheep,"  Heb.  xiii.  20—"  The 


CHAPTER    V.  175 

great  God,"  &c.,  Titus  ii.  13 — "  A  great  Eock 
in  a  weary  land,"  Isa.  xxxii.  2 — the  "  greater 
than  Solomon,"  Matt.  xii.  42—"  The  Prince 
of  the  kings  of  the  earth,"  Rev.  i.  5 — "  The 
chief  Shepherd,"  1  Pet.  v.  4 — "  A  chief  corner 
stone,"  1  Pet.  ii.  6 — "The  First-horn  among 
many  brethren,"  Rom.  viii.  29.  Surely  "  God 
hath  highly  exalted  him,  and  given  him  a 
name  which  is  above  every  name,  that  at  the 
name  of  Jesus  every  knee  should  bow,"  &c., 
Phil.  ii.  9—11. 

As  Newton  has  beautifully  f expressed  it : — 

"As  by  the  light  of  opening  day 
The  stars  aro  all  concealed, 
So  creafwre-plcasures  fade  away 
When  JesiLS  is  revealed." 

"  My  beloved  is  white  and  ruddy  ;  the  chief- 
est  among  ten  thousand." 

"  Tes  I  my  Beloved  to  my  sight 
Shews  a  sweet  mixture — red  and  white ; 
All  human  beauties,  all  divine. 
In  my  Beloved  meet  and  shine ; 
"White  is  his  soul,  from  blemish  free, 
Red  with  the  blood  he  shed  for  me : 
The  fairest  of  ten  thousand  fairs, 
The  sun  among  ten  thousand  stars."       watts. 


176  THE    SONG    OF    SOLOMON. 

But  the  Bride  is  not  content  with  this  gen- 
eral commendation  of  the  excellencies  of  Jesus. 
He  did  not  so  easily  weary  of  her  beauty,  see 
chap.  iv. ;  neither  will  she  of  his.  She  de- 
lights in  himself^  in  his  person^  in  all  that  he  is. 
She  cannot  say  enough  to  express  what  she 
finds  in  him.  And  truly  it  is  deeply  hum- 
bling that  we  can  enter  so  little  into  her  experi- 
ence. The  work  and  ofl&ces  of  their  Lord  are 
the  most  that  many  Christians  ever  know  of 
him.  His  death,  resurrection,  and  intercession 
are  enough  for  them ;  a  believing  apprehen- 
sion of  these  divine  mysteries  secures  their 
eternal  safety,  and  they  but  seldom  go  on  to 
the  contemplation  of  all  that  Jesus  is  in  his 
personal  glory — his  humanity  —  "^^s  own 
self;'  1  Pet.  ii.  24. 

Consequently  this  precious  book,  which 
dwells  so  largely  on  this  blessed  theme,  is  but 
little  prized  and  relished.  The  Lord  lead  us 
into  a  deeper  conviction  of  his  own  exceeding 
excellencies,  that  we  may  realize  what  a  por« 
tion  we  have'  in  him  now,  and  that  we  may 
ardently  look  for  his  return,  when  "  we  shall 
see  him  as  he  is  .^" 


CHAPTER    V.  Ill 

"The  more  Thy  glories  strike  mine  eyes, 
The  lower  /  shall  lie  ; 
Thus  while  I  sink,  my  joy  shall  rise 

Unmeasurably  high."  WATTS. 

Verse  11. 

'"§1$  Peab  is  as  iljc  most  fine  (ioli>." 

The  most  precious  things  the  world  contains 
are  those  chosen  to  set  forth  the  worth  of 
Jesus.  "The  most  fine  gold."  (Heb.  "gold 
of  gold.")  And  this  is  spoken  of  the  head 
of  Jesus,  that  sacred  head  once  crowned  with 
thorns,  once  laid  in  a  manger, — "  for  the  Son 
of  Man  had  not  where  to  la}""  his  head."  But 
God  hath  "  made  him  to  be  head  over  all 
things."  "  He  is  the  head  of  the  body,  .  .  . 
that  in  all  things  he  might  have  the  pre-emi- 
nence," Eph.  i.  22  ;  Col.  i  18 ;  Ps.  ex.  7. 

We  are  reminded,  too,  of  the  Godhead  of 
Chris1>— "The  head  of  Christ  is  God,"  1  Cor. 
xi.  3 ;  and  of  his  sovereignty,  even  as  Nebu- 
chadnezzar was  represented  as  king  of  kings, 
by  "  a  head  of  gold,"  Dan.  ii.  32—38. 

The  double  expression,  "gold,  gold,"  may 
have  reference  to  the  two  words  which  are 
used  in  the  original  to  signify  gold — one,  im- 


178  THE    SONG    OF    SOLOMON. 

plying  its  shining  briglitness  and  brilliancy  ; 
the  other,  its  firmness  and  solidity.  And  thus 
the  very  height  of  excellency  would  be  in- 
tended in  the  figure. 

"  His  head  the  finest  gold  excels, 
There  wisdom  in  perfection  dwells ; 
And  glory  like  a  crown  adorns 
Those  temples  once  beset  with  thorns."     watts. 

"  And  on  his  head  were  many  crowns." 
Truly  Jesus  shall  ever  be  found  a  golden  pos- 
sessmi  to  all  who  can  claim  him  as  their  Be- 
loved ? 

"  pis  ITocks  arc  hml^v  attb  black  as  a  %nbm." 

The  word  rendered  "black"  is  elsewhere 
translated  "  youth,"  see  Eccles.  xi.  10  ;  so  that 
the  idea  chiefly  suggested  in  these  words  is  the 
vigor  of  youth.  "  His  locks  are  bushy,  and 
black  as  a  raven."  There  are  no  "  grey  hairs" 
to  be  found  upon  our  Jesus,  see  Hos.  vii.  9. 
While  others  are  waxing  old  like  a  garment, 
he  is  ever  "  the  same,^^  and  his  years  to  all 
generations,  Ps.  cii.  27. 

The  mention  of  a  ^^raven'^  in  such  imme- 
diate contrast  to  the  dove,  ver.  12,  is  as  re- 


CIIArTF.U    V.  1Y9 

markable  as  tlie  preceding  verse — "Mj  be- 
loved is  ivliite  and  ruddy.''''  Such  wonders, 
and  (to  our  finite  understandings)  opposite  at- 
tributes, are  to  be  found  combined  in  our  God, 
With  the  simplicity  of  the  dove  is  to  be  seen 
the  impenetrable  darkness  of  the  raven  : 
"black  as  a  raven."  "His  judgments  are 
very  deep."  "  Clouds  and  darkness  are  round 
about  him."  "  His  path  is  in  the  sea,  and  his 
footsteps  are  not  known."  He  is  '■^ past  finding 
Duty  "  He  will  render  judgment  to  his  ene- 
mies," for  "he  is  strong  in  power," — '•^wisdom 
and  might  are  his,"  Kom.  xi.  33 ;  Ps.  xcvii. 
2;  Isa.  xl.  26;  Dan.  ii.  20,  &c. 

There  is  none  so  omnipotent  as  Jesus. 

Verse  12. 

"  pis  €ges  are  as  i\t  ®ges  of  ^ofics  bg  tlje  |libtra  of 
SSatcrs,  foasljcb  iuitlj  pilh,  aitb  fitlg  $tt" 

il/ar^m,  "sitting  in  fulness."  "The  eyes 
of  the  Lord  are  in  every  place,  beholding  the 
evil  and  the  good,"  Pro  v.  xv.  3 — "  All  things 
are  naked  and  opened  unto  the  eyes  of  him 
with  whom  we  have  to  do,"  Heb.  iv.  13.  And 
there  is  nothing  terrible  in  this  to  the  believer, 


180  THE    SONG    OF   SOLOMON, 

for  "  his  eyes  are  as  the  eyes  of  doves^''  full  of 
tenderness,  gentleness,  and  affection.  If  his 
eyes  run  to  and  fro  throughout  the  whole 
earth,  it  is  that  he  may  shew  himself  strong  in 
hehalf  of  them  whose  heart  is  j^erfect  toward 
him,  2  Chrou.  xvi.  9.  It  is  an  unspeakable 
comfort  to  the  children  of  God  to  know  that 
"  the  eyes  of  the  Lord  are  over  the  righteous," 
and  that  he  is  always  sitting  by  as  the  refiner, 
to  ivatch  the  gold  in  the  furnace. 

What  looks  of  delight  and  complacency 
beam  from  the  eyes  of  Jesus  towards  his  peo- 
ple !  from  those  eyes,  which  once  wept  tears 
of  grief  over  Jerusalem — which  were  "  lifted 
up"  to  meet  the  downward  glance  of  his 
Father's  eye,  in  praj^er  for  his  people,  John 
xvii.  1 — and  which  "looked  upon  Peter"  with 
such  inimitable  tenderness,  Luke  xxii.  61 ; 
see  also  Ps.  xxxii.  8  ;  Ex.  iii,  7,  8  ;  Mark  iii. 
84  ;  Luke  xix.  5. 

Their  being  "  set  in  fulness"  is  strikingly 
set  forth  in  Eev.  v.  6 — "a  lamb  .  .  .  having 
seven  horns  and  seven  eyes''' — seven  denoting 
fulness,  completeness,  and  perfection ;  see  also 
Zech.  iii.  9,  and  iv.  10. 


CHAPTER    V,  181 

There  is  none  so  omniscient  as  Jesus ! 
Compare  "  doves  by  the  rivers  of  waters," 
with  Matt.  iii.  16. 

Verse  13. 
"  pis  Cljeths  art  as  a  §£i>  of  apices,  as  stocet  Jlofeers." 
Margin^  "  Towers  of  perfumes.'' — ^Literally, 
his  face,  or  countenance.  All  fragrance,  sweet- 
ness, and  beauty,  are  at  once  combined  "in 
the  face  of  Jesus  Christ" — that  face  which  was 
once  shamefully  entreated,  and  spitted  on,  as 
it  is  written,  "  I  hid  not  my  face  from  shame 
and  spitting ;  I  gave  my  cheeks  to  them  that 
plucked  off"  the  hair,"  Isa.  1.  6.  But  the  be- 
liever finds  it  his  hip-hest  deli2;ht  to  walk  in 
the  light  of  that  countenance,  Ps.  iv.  6 ; 
Ixxxix,  15.  It  is  like  walking  beside  "  a  bed 
of  spices ;"  not,  as  it  were,  one  flower  here  or 
there,  but  "  a  bed  of  spices" — a  mass  of  "  sweet 
flowers,"  filling  the  air  with  fragrance. 

"  ^ts  ^'ips  like  JTilics,  bropjjiitg  sbrct-smclliug  ||lgrri^." 

"  Grace  is  poured  into  thy  lips,"  Ps.  xlv.  2. 

His  lips  were  ever  ready  to  drop  sweetness, 

for  "  never  man  spake  like  this  man  !"     "  He 

16 


182  THE    SONG    OF    SOLOMON. 

■will  speak  peace  unto  liis  people,  and  to  his 
saints,"  John  vii.  46 ;  Ps.  Ixxxv.  8.  "  The 
Avords  that  I  speak  unto  you,  they  are  spirit, 
and  they  are  life" — for  "  the  Lord  God  hath 
given  me  the  tongue  of  the  learned,  that  I 
should  know  how  to  speak  a  word  in  season  to 
him  that  is  weary,"  John  vi.  63  ;  Isa.  1.  4. 
Who  can  tell  the  efficacy  of  those  "  gracious 
words  that  proceed  out  of  his  mouth  ?" 
'■'■  Speah  the  word  only,  and  my  servant  shall 
be  healed." 

Yery  sweet  were  the  words  of  comfort  the 
Lord  Jesus  was  wont  to  drop,  from  time  to 
time,  as  he  went  about  doing  good ; — to  a  be- 
reaved widow,  "Weep  not,"  Luke  vii.  13  ; — 
to  the  poor  woman  who  came  behind  him 
trembling  to  touch  only  the  border  of  his  gar- 
ment, "  Daughter,  be  of  good  comfort ;  go  in 
peaco,"  Luke  viii.  48  ; — to  the  ruler  of  the 
synagogue,  when  the  heart-rending  intelli- 
gence of  his  child's  death  reached  him,  "Be 
not  afraid,  only  believe,"  Mark  v.  36  ;  — 
to  the  disciples,  when  they  "cried  out  for 
fear,"  and  were  troubled,  because  they  saw 
(as  they  thought)  a  spirit  walking  on  the  sea, 


CHAPTER   V.  183 

"Be   of  good  clieer:  it  is  I,  be  not  afraid," 
Matt.  xiv.  24—27. 

And  yet  those  lips  were  accused  of  speak- 
ing "  blasphemy !" 

Verse  14. 

"  pis  Paitbs  are  as  golb  ^iitgs  sd  foitlj  Ijjt  §£rgl." 
"The  beryl  is  a  green  stone,  which  never 
receives  reflection  from    any  other   color  or 
shade,  but  remains  unaffected  by  contact  with 
other  things." — Mrs.  Steven's. 

The  beryl  set  in  golden  rings  seems,  there- 
fore, to  represent  the  perfection  of  the  works  of 
his  hands.  Nothing  can  be  added  to  them, 
nothing  taken  from  them. 

"  His  work  is  perfect" — "  The  works  of  his 
hands  are  verity  and  judgment:  they  stand 
fast  for  ever  and  ever,  and  are  done  in  truth 
and  uprightness,"  Deut.  xxxii.  4  ;  Ps.  cxi.  7, 
8.  "  0  Lord,  how  manifold  are  thy  works  ! 
in  wisdom  hast  thou  made  them  all,"  Ps.  civ. 
24.     "  Excellent  in  working,"  Isa.  xxviii.  29. 

"  His  hands  are  fairer  to  behold 
Than  diamonds  set  in  rings  of  gold ; 
Those  heavenly  hands  that  on  the  tree 
"Were  nail'd,  and  torn,  and  bled  for  me."   watts 


184  THE    SONO    OF    SOLOMON. 

When  Peter  was  ready  to  sink,  "  immedi- 
ately Jesus  stretched  fortli  his  hand,  and 
caught  him,"  Matt.  xiv.  31 ;  when  a  man  "full 
of  leprosy"  came  and  besought  him  to  heal 
him,  Jesus,  without  heeding  the  loathsomeness 
of  the  disease,  "  put  forth  his  hand  and  touched 
him,"  Luke  v.  13  ;  and  when  a  blind  man  was 
brought  to  hira,  he  took  him  by  the  hand  and 
led  him  out  of  the  town,  and  once  and  again  he 
laid  his  hands  upon  him,  until  he  was  restored, 
and  saw  every  man  clearly,  Mark  viii.  22 — 
25 ;  whilst  to  the  unbelieving  Thomas  he 
said,  "Reach  hither  thy  finger,  and  behold  my 
hands  P^  John  xx.  20 — 27,  &c.,  the  hands-  once 
pierced  with  nails ! 

Oh  !  how  precious  the  security  of  the  Church 
of  Christ,  graven  on  the  palms  of  his  hands, 
Isa.  xlix.  16  ;  even  those  hands  whence  none 
shall  pluck  the  least  lamb  in  his  fold !  John  x. 
29  ;  "  in  whose  hand  are  all  the  corners  of  the 
earth,"  and  who  "hath  meausured  the  waters 
in  the  hollow  of  his  hand  !"  Isa.  xl.  12.  Oh  ! 
how  sweet  to  have  that  upholding  hand  under 
our  head,  and  his  right  hand  embracing  us! 
How  sweet  to  be  enclosed  within  those  golden 
rings! 


CHAPTER   V.  186 

"  fjis  ^clb  is  ns  brigbt  |&org  okriaib  bit^  ^appljtrcs." 

"  His  bowels  (as  the  word  is  everywhere 
else  rendered)  are  as  bright  ivory  overlaid 
with  sapphires  ;"  the  bowels  of  his  compassion. 
"  My  towels  are  troubled  for  him  :  I  will  surely 
have  mercy  upon  him,  saith  the  Lord" — 
"  Mine  heart  is  turned  within  me ;  my  re- 
pentings  are  kindled  together,"  Jer.  xxxi.  20  ; 
Hos.  xi.  8;  see  also  Isa.  Ixiii.  15.  The  ex- 
pression bespeaks  the  depth  of  the  riches  of 
his  tenderness  and  love.  It  commends  the 
heart  of  Christ,  of  which  he  said  when  on 
earth,  "  My  heart  is  like  wax,  it  is  melted  in 
the  midst  of  my  bowels,"  Ps.  xxii.  14.  How 
intense  was  the  anguish  which  wrung  from 
him  that  bitter  cry,  "My  soul  is  exceeding 
sorrowful,  even  unto  death  I"  and  how  tender 
the  love  which  moved  him  at  the  grave  of 
Lazarus,  when  "  He  groaned  in  the  spirit  and 
was  troubled !"     Matt.  xxvi.  38  :  John  xi.  33. 


"  With  joy  we  meditate  the  grace 
Of  our  Iligh  Priest  above ; 
His  heart  is  full  of  tenderness, 
His  bowels  melt  with  love." 

16* 


186  THE   BONG    OF   SOLOMON. 

"  His  bowels  are  as  bright  ivory  overlaid 
with  sapphires."  "  Of  bright  ivorj^,"  that  is, 
of  the  best  sort,  as  all  that  is  in  Christ  is. 
"  Overlaid  with  sapphires" — a  stone  of  a  sky- 
blue  color,  so  that  the  height  and  depth  of  the 
love  of  Christ,  "  which  passeth  knowledge," 
are  at  once  presented  to  our  view.  No  won- 
der if  it  be  found  difficult  to  express  it  by 
any  earthly  comparison — "  The  experimental 
knowledge  of  it  will  be  the  best  and  safest 
commentary  upon  it." — DuEHAM. 

For  none  has  a  heart  of  love  like  Jesus  I 

Verse  15. 

*'  pis  '$tp  mt  as  gUIars  of  Parblc  $ti  upon  sockets  of 
fiiu  diolb." 

The  word  translated  "  legs"  comes  from  a 
root,  which  signifies  to  walk,  so  that  the  ways 
or  goings  of  the  Lord  may  be  understood  here. 
^^All  the  paths  of  the  Lord  are  mercy  and 
truth" — ^'All  his  ways  are  judgment,"  Ps.  xxv. 
10;  Deut.  xxxii.  4.  "As  the  heavens  are 
higher  than  the  earth,  so  are  my  ways  higher 
than  your  ways,"  Isa.  Iv.  8,  9 ;  not  "  crooked 
ways,"  nor  uncertain,  but  "  equal,^^  Ezek.  xviii. 


CHAPTER   V.  187 

29,  and  sure  "  as  pillars  of  marble  set  upon 
sockets  of  fine  gold." 

It  is  a  source  of  unspeakable  comfort  to  the 
believer  to  be  upheld  by  such  Almightiness 
— "pillars  of  marble!"  The  following  is  a 
beautiful  instance  of  this: — "I  have  a  very- 
dear  boy  in  my  parish,"  writes  the  Eev.  E.  M. 
M'Cheyne,  "  who  is  dying  just  now.  He  said 
to  me  the  other  day,  '  I  have  just  been  feeding 
for  some  days  on  the  words  you  gave  me — 
His  legs  are  as  pillars  of  marble  set  upon 
sockets  of  fine  gold;  for  I  am  sure  he  will  be 
able  to  carry  me  and  all  my  sins.'  " 

He  is  mighty  to  bear  up  every  believer  that 
is  hung  upon  Mm,  Isa.  xxii.  23,  24 ;  see  also 
Ps.  Ixxv.  3. 

"Though  once  he  bow'd  his  feeble  knees, 
Loaded  with  sins  and  agonies : 
Now  on  the  throne  of  his  command, 
His  legs  hke  marble  pillars  stand."         WATTS. 

And  the  foundation,  like  the  head,  is  "of 
fine  gold."  So  divine  is  Jesus  !  "  The  God 
incarnate,  Man  divine" — "  Set  up  from  ever- 
lasting, from  the  beginning,"  &c.,  Prov.  viii- 
22,  23. 


188  THE   SONG    OF   SOLOMON. 

"  pis    C'Onnfcnante    is  as    ITebanoit,    tsallcnt  as   il^e 
Crbars," 

"The  word  countenance  is  used  in  Scripture 
to  signify  not  only  tlie  face,  but  the  whole 
stature  of  a  person,  or  that  which  gives  one 
the  full  sight  of  all  his  parts  together.  Com- 
pare 2  Sam.  xxiii.  21  (in  the  original,  "  a  man 
of  countenance")  with  1  Chron.  xi.  23.  "A 
man  of  stature.^'' — Durham. 

It  should  therefore  be,  "  His  stature  is  as 
Lebanon,  excellent  as  the  cedars" — the  cedars 
of  Lebanon  being  unrivalled  by  any  in  the 
world  for  their  loftiness,  glory,  and  majesty ; 
and,  therefore,  chosen  by  the  Bride  to  describe 
her  Beloved.  "Excellent,"  efcci^,  or  choice  as 
the  cedars. 

And  thus  she  passes  from  the  minor  consid- 
eration of  the  several  parts  of  his  j)erson,  in 
each  and  all  of  which  he  was  lovely,  to  com- 
pare him  in  his  full  stature  to  the  cedars  of 
Lebanon  !  Truly  there  is  none  so  glorious, 
none  so  "  full  of  majesty,"  as  Jesus! 


CHAPTER   V.  189 

Verse  16. 

"lis  Poutlj  h  most  sfowt." 

Literally,  "  his  mouth  is  sweetness."  The 
mouth  in  this  place  differs  from  the  words  of 
the  mouth,  or  the  li])s  ;  it  rather  signifies  the 
friendliness  or  sensible  manifestations  of  the 
love  of  Christ,  as  expressed  in  chapter  i.  2, 
"Let  him  kiss  me  with  the  kisses  of  his 
mouth." — Durham. 

It  is  neither  hearing  him,  nor  seeing  him, 
hut  tasting  of  his  sweetness.  It  is  as  if  the 
Bride  had  said.  Ask  ye  what  my  beloved  is? 
"  He  is  indeed  stately  to  look  upon,  &c. ;  hut^ 
his  mouth,  when  it  is  felt,  in  his  own  kissing 
of  his  Bride,  by  manifestations  of  his  love  to 
her  sense — there,  there,  oh !  there,  exceeding 
inexpressible  and  unconceivable  delight  and 
satisfaction  is  to  be  found!" — Durham. 

This  was  what  the  Bride  knew  and  enjoyed, 
of  which  the  daughters  of  Jerusalem  knew 
nothing.  This  it  is  which  yields  such  happi- 
ness to  believers,  to  which  j^'^ofessoi-s  are  utter 
strangers.  This  it  is  which  makes  his  absence 
so  intolerable,  and  his  presence  so  unutterably 


190  THE   SONG    OF    SOLOMON. 

sweet.  "  His  mouth  is  sweetness" — sweetness 
itself,  sucli  as  no  similitude  can  express.  It  is 
but  one  word  in  the  original,  and  that  in  the 
plural  number,  signifying  the  excessive  sweet- 
ness, the  soul- ravishing  delight  which  experir 
mental  experiences  of  the  love  of  Jesus  beget 
in  the  soul.  "  Let  him  kiss  me  with  the  kisses 
of  his  mouth,"  for,  "his  mouth  is  most  sweet^'' 
yea,  "  sweetnesses  /" 

"  ^ea,  l^c  is  allogdljcr  lobck" 

"  All  over  glorious  is  my  Lord."        watts. 

"He  is  a?/ c?(S5i>es,"  as  it  is  in  the  original. 
It  were  vain  to  attempt  to  say  all  he  is,  be- 
cause there  is  nothing  desirable  that  is  not  in 
him !  "  In  him  dwelleth  all  the  fulness  of  the 
Godhead  bodily  !"  Col.  i.  19  ;  ii.  9.  "  All  the 
beauties  and  perfections  that  are  scattered 
among  creatures  are  in  an  eminent  and  tran- 
scendent way  gathered  together,  and  to  be 
found  in  him  at  once." — ^Durham. 

"  All  my  capacious  powers  can  wish 

In  thee  doth  richly  meet."  doddbidqs!. 


CHAPTER    V.  191 

"  Join  all  the  glorious  names 

Of  \nsdom,  love,  and  power, 

That  ever  mortals  knew. 

Or  angels  ever  bore  : 
All  are  too  mean  to  speak  his  worth — 
Too  mean  to  set  my  Saviour  forth."        watts. 

Professors  ask,  "  What  is  tliy  beloved  raore 
tlian  another  beloved  ?"  The  Bride .  replies, 
"  Christ  is  all  and  in  alV 

"If  ask'd  what  of  Jesus  I  think  ? 

Though  still  my  best  thoughts  are  but  poor, 
I  say,  He's  my  meat  and  my  drink, 

My  life,  and  my  strength,  and  my  store  ; 
My  shepherd,  my  husband,  my  friend. 

My  Saviour  from  sin  and  from  thrall. 
My  hope  from  beginning  to  end. 

My  portion,  my  Lord,  and  my  aU"  newton. 

Whom  have  I  need  of  in  heaven  but  Christ  ? 
and  whom  should  I  desire  on  earth  beside 
him  ?  for  "  he  is  all  desires." 

"SCljb    is    mg   §£lobi;b,   aitb    iljis   is    mo  Jriciib,  & 
^aug^ters  of  |£rtisaltm." 

This  is  holy  boasting,  it  is  glorying  in  the 
Lord.  This  "altogether  lovely"  one  is  my 
Beloved!  Well  might  she  therefore  ask,  "Is 
not  my  beloved  more  than  another  beloved, 


1^2  THE    SONG    OF    SOLOMON. 

more  than  another  beloved,  0  ye  daughters 
of  Jerusalem  ?"  And  the  greatest  wonder  of 
all  is,  He  is  mine  ! — "  my  beloved,  my  friend." 
Thrice  blessed  assurance  I 

"  Poor,  -weak,  and  worthless  though  I  am, 
I  have  a  ricli,  almighty  friend,"  &c. 

Jesus  loves  to  be  thus  remembered  and 
spoken  of.  "  They  that  feared  the  Lord  spahe 
often  one  to  another,  and  the  Lord  hearkened 
and  heard  it"  &c.,  Mai.  iii.  16.  We  should 
think  of  his  hands  and  feet  once  pierced  with 
nails,  but  now  stretched  forth  for  our  salva- 
tion ;  of  his  lips  speaking  words  of  life,  peace, 
and  comfort ;  of  his  bowels  yearning  over  his 
dear  children;  of  his  legs  so  mighty  to  up- 
hold ;  and  of  his  eyes  ever  over  us  for  good  ! 
And  we  should  speak  of  him  to  others,  and 
be  ever  telling  to  sinners  around, 

"  "What  a  dear  Saviour  we  have  found." 

Our  souls  should  make  their  boast  in  the  Lord, 
the  humble  shall  hear  thereof  aod  be  glad,  Ps. 
xxxiv.  2. 

But  when  we  remember  that  this  is  our  Be- 
loved, and  our  friend,  should  not  every  rising 


CHAPTER   V.  193 

doubt,  every  anxious  fear,  every  unbelieving 
tbouoilit  be  silenced?  Is  lie  not  able  out  of 
the  riches  of  his  glory  to  supply  every  need  f 
Is  he  not  always  nigh  f — "  a  God  at  hand,  and 
not  a  God  afar  off?" — "able  to  do  for  us  ex- 
ceeding abundantly  above  all  that  we  ask  or 
think  ?"  Oh !  for  more  faith,  more  simple 
reliance,  more  abiding  confidence  in  our  dear 
Redeemer  !  •'  Perfect  love  casteth  out  fear  ;" 
and  all  we  want  to  give  us  a  more  unshaken 
confidence  in  Jesus,  is  more  of  that  deep  affec- 
tion and  constant  love  which  it  is  the  part  of 
the  Bride  to  exercise  towards  her  Beloved. 
"We  should  be  so  engrossed  with  the  con- 
templation of  the  Lord  as  to  forget  all  meaner 
things. 

"  I  travel  through  a  desert  drear  and  wild, 
Yet  is  my  heart  with  such  sweet  thoughts  beguiled, 
Of  Him  on  whom  I  lean,  my  strength,  my  ptay. 
Icon  forget  the  sorrows  of  the  way." 

Sucb  will  be  more   and  more    the  language 
of  our  hearts  as  we  are  more  and  more  occu- 
pied with  thoughts  "o/"  7«m."     "  Jv:;su3  Christ, 
the  same  yesterday,  to  day,  and  for  ever.  " 
17 


194  THE    SONG    OF    SOLOMON. 

"  Ola!  what  a  friend  is  Christ  to  me  I" 

"  Our  Jesus  shall  be  still  our  theme, 

"While  in  this  world  we  stay  ; 

"We'll  sing  our  Jesus'  lovely  name, 

"\^"hen  aU  things  here  decay. 

"  "When  we  appear  in  yonder  cloud, 
"^"ith  all  the  ransom'd  throng, 
Then  will  we  sing  more  sweet,  more  loud. 
And  Christ  shall  be  our  song."        cennick. 

"  My  meditation  of  him  shall  be  sweet.' 


CHAPTER    Yl. 

%\i  f  aitglrters  0f  lerusahm. 

Verse  1, 

"  SBbrtljcr  is  lljn  ^clobcb  gone,  6  iljou  h'lxtst  among 
Iftlomcu  ?  fobitbcr  is  tljir  §clobcb  Inntcb  asibe?  t\nt 
bt  mniT  scch  biiu  luitb  tbcc." 

"What  blessed  consequem^es  flow  from 
speaking  of  Jesus  !  Not  only  had  the  Bride 
regained  her  own  happy  confidence  in  her 
Beloved,  so  that  she  could  say  "  this  is  my  be- 
loved, and  this  is  my  friend,  O  daughters  of 
Jerusalem,"  chap.  v.  16  ;  but  they  have  also  an 
earnest  desire  kindled  within  them  to  seek 
him  too !  "  "Whither  is  thy  beloved  turned 
aside  ?  that  ^ue  may  seek  him  with  thee." 
Surely  this  ought  to  teach  us  that,  if  we  would 
be  of  use  to  others,  it  is  of  Jesus  we  must 
speak.  He  must  be  the  object  to  which  we 
must  direct  them,  as  well  as  look  ourselves; 
and  it  is  very  blessed   to  be  joined  in  our 


IDG  THE    SONG    OF    SOLOMON. 

heavenward  way  bj  fresh  travellers  to  Zion, 
who  are  attracted  thither  by  our  beauty  and 
our  joys.  We  should  ever  be  saying  as  we 
go,  "  Come  with  us  and  we  will  do  thee 
good ;"  and  some  at  least  will  be  induced  to 
seek  the  Saviour  "  with"  us. 

But  the  believer  must  also  learn  from  these 
words  how  dishonoring  his  low  views  of  Jesus 
are.  The  Bride  had  said,  that  "  he  had  with- 
drawn himself,  and  was  gone ;"  and  conse- 
quently these  professors  are  led  to  inquire, 
"  Whither  he  has  turned  aside  ?  and  whither 
he  was  gone  ?"  as  if  Jesus  ever  "turned  aside," 
or  ever  forsook  his  people  !  It  is  thus  that  we 
cast  stumbling-blocks  in  our  brothers'  way, 
rendering  it  difficult  for  them  to  know  where 
to  find  Him  whom  we  cannot  find !  whereas 
he  is  ever  nigh, 

"Say  not  in  thine  heart.  Who  shall  ascend 
into  heaven  ?  (that  is,  to  bring  Christ  down 
from  above) ;  or,  who  shall  descend  into  the 
deep  ?  (that  is,  to  bring  up  Christ  again  from 
the  dead) ;  but  what  saith  it  ?  the  word  is  nigh 
iAee,"  &c.,  Rom.  s.  6,  &c. 

It  is  a  blessed  employment  to  be  •'  seeking 


CHAPTER   VI.  197 

for  Jesus,"  JoLn  vi.  24 ;  for  he  never  sajs, 
"  Seek  ye  me  in  vain,"  but  rather,  "  Seek,  and 
ye  shall  find f^  Matt.  vii.  7,  8;  "Those  that 
seek  me  early  shall  find  me,"  Prov.  viii.  17. 
For  "  the  Lord  is  good  unto  them  that  wait 
for  him,  to  the  soul  that  seeketh  him,"  Lam. 
iii.  25  ;  and  "  is  a  rewarder  of  them  that  dili- 
gently seek  him,"  Heb.  xi.  6.  "  Whither  is 
thy  beloved  turned  aside  ?  that  we  may  s&ek 
him  with  thee^ 


%\t  pint's  ^n^i* 

Verse  2. 

"  Pg  ^tlobjb  is  goire  bobit  into  Ijis  (iarhit,  id  i\t  §ei»s 
of  Unices,  to  ittii  in  the  ^arbtns,  anb  to  aathcr 
lifos." 

At  once  the  Bride  is  able  to  replj^  in  the 
confidence  of  faith,  '  My  beloved  is  in  his  gar- 
den, where  he  is  ever  wont  to  be.'  It  is 
precious  experience;  for,  whilst  speakiag  to 
others  of  Jesus,  her  own  sorrows  were  entirely 
forgotten.  Iler  thoughts  were  turned  away 
from  herself  and  all  her  affections  called  into 
\1* 


198  THE    SONG    OF    SOLOMON. 

exercise  towards  him.  And  now  the  eye  of 
faith  is  fixed  upon  him,  and  she  sees  him,  and 
regains  her  assurance  and  feels  him  present  I 
Thus,  hke  Mary,  we  may  often  be  seeking  for 
Jesus  when  he  is  standing  beside  us,  and  be 
speaking  to  him,  though  we  know  it  not; 
John  XX.  14,  15.  But  the  moment  he  is  come 
down  sensibly  into  the  garden  of  a  believer's 
soul,  that  soul  immediately  cries  out,  "  He  is 
mine  ! — my  beloved  !" 

This  verse  sets  forth  some  of  the  delight- 
some occupations  of  the  heavenly  husband- 
man in  his  garden ;  he  feeds  there,  and  he 
gathers  his  flowers.  "My  beloved  is  gone 
down  into  his  garden,  to  the  beds  of  spices,  to 
feed  in  the  gardens,  and  to  gather  lilies^  He 
loves  to  reap  the  precious  fruit  of  the  Spirit 
sown  in  each  heart :  "  The  husbandman  that 
laboreth  must  be  first  partaker  of  the  fruits," 
2  Tim.  ii.  6.  He  eats  and  drinks ;  chap.  v.  1. 
He  sees  of  the  travail  of  his  soul,  and  is  sat- 
isfied ;  feeding  in  his  gardens.  Oftentimes,  in- 
deed, he  finds  his  plants  so  choked  with  the 
cares,  and  riches,  and  pleasures  of  this  life, 
that  they   need  purging  and   pruning;   but 


CHAPTER    VI.  199 

there  are  many  souls  fhat  are  as  "beds  of 
spices"  to  the  Lord  Jesus,  and  amongst  these 
he  goes  and  feeds. 

Again,  there  are  "  lilies"  growing  there, 
taken  from  amongst  the  thorns,  chosen  out  of 
the  world,  and  gathered  by  the  Lord  to  be 
planted  in  his  garden  ;  and  these  he  oft-times, 
gathers  in  a  still  closer  sense  to  himself,  draw- 
ing them  aside  for  a  season  even  from  their 
fellow-Christians,  by  illness  or  bereavement, 
to  hold  near  communion  with  himself  But 
there  is  a  higher  sense  still  in  which  he 
gathers  them,  namely,  when  he  plucks  them 
out  of  his  garden,  to  plant  them  in  his  own 
bosom — in  the  very  house  and  courts  of  God 
above.  Thus  Enoch  "  was  not,  for  God  took 
him,"  Gen.  v.  24  ;  Jacob  was  "  gathered  unto 
his  people,"  Gen.  xlix.  33 ;  Stephen  "  fell 
asleep"  in  Jesus,  Acts  vii.  60.  And  so  one 
lily  after  another  has  been  gathered,  until 
there  is  in  heaven  already  an  innumerable 
multitude  of  the  "  Church  of  the  first-born  ;" 
and  yet  lily  after  lily  shall  still  be  gathered, 
until  the  Saviour  comes  again  and  receives  us 
unto    himself,   sending  forth    his    angels  to 


200  THE    SONG    OF   SOLOMON. 

"gather  his  elect  from  the  four  winds,  from 
the  one  end  of  heaven  to  the  other,"  Matt. 
xxiv.  31,  so  that  all  shall  be  safely  gathered 
into  the  heavenly  garner,  and  be  "  for  ever 
with  the  Lord." 

Till  then,  we  see  Jesus  "  in  his  garden," 
nurturing  each  lily  planted  there,  making  it 
to  bud,  and  blossom,  and  bring  forth  fruit, 
and,  when  the  fruit  is  ripe,  immediately  put- 
ting in  the  sickle,  and  placing  it  in  his  own 
bosom,  Mark  iv.  28,  29,  margin.  Surely  we 
need  not  dread  to  be  gathered  thus!  We 
should  learn  to  think  of  death  as  the  gathering 
of  lilies  by  the  Lord — as  going  to  be  with 
"Jesus." 

Verse   3. 

"  I  am  mg  ^tlokb's,  anb  mg  |3cIoij£b  is  nuite ;  Ije  ittii- 
ti\  among  i\t  ITilics." 

The  Bride  has  now  recovered  through  grace 
the  full  assurance  of  the  presence  of  Jesus  in 
the  midst  of  her:  "He  feedeth  among  the 
lilies."  She  has  not  a  doubt  left :  "  I  am  my 
beloved's,  and  my  beloved  is  mine."  And 
there  is  a  difference  in  this  expression  from  a 


CHAPTER   VI.  201 

nearly  similar  one  wliicli  slie  liad  used  before, 
tliat  may  not  be  without  meaning  and  com- 
fort. For  she  does  not  come  to  this  conclusion 
here  so  much  from  the  conviction  that  Christ 
is  hers  as  that  she  is  Ohrisfs.  She  has  felt  that 
she  cannot  give  him  up,  and  may  therefore 
reasonably  conclude  that  he  will  not  give  her 
up.  The  two  states  of  mind  are  different,  and 
are  arrived  at  through  different  stages  of  ex- 
perience. In  chap,  ii,  16,  it  was  the  compara- 
tively young  believer  drawing  the  conclusion 
that  she  was  the  Lord's  from  the  sensible  as- 
surance that  he  was  hers;  but  here  it  is  the 
advanced  and  deeply-tried  Christian  testing 
the  fact  that,  whether  absent  or  present,  her 
Beloved  was  still  her  Beloved,  because  she  so 
unfeignedly  yielded  her  whole  self  to  him 
— '"I  am  m}"-  beloved's."  I  know  it,  and 
therefore  I  am  confident  that  he  also  is  mine.' 
Like  Thomas,  who  exclaimed,  as  soon  as  ever 
he  beheld  the  wounded  hands  and  feet  of  his 
Eedeemer,  "i/y  Lord,  and  my  Grod!"  John 
XX,  28 ;  like  David,  resting  in  the  calm  as- 
surance, "  The  Lord  is  mr/  shepherd  ;"  Ps. 
xxiii.  1  ;  like  Mary,  boasting  herself  in   the 


202  THE    SONG    OF    SOLOMON, 

infant  Jesus,  "  My  spirit  hath  rejoiced  in  God 
my  Saviour!"  Luke  i.  47;  or,  like  Jeremiah, 
in  the  depth  of  tribulation,  declaring,  "  The 
Lord  is  my  portion,  saith  my  soul,  therefore 
will  I  hope  in  him,"  Lam,  iii,  24,  "My  be- 
loved is  mine." 

Verse   4. 
"il^arx  art  braatifwl,  Q  mv  ITobc,  as  S^ir^a^," 

Again  the  Lord  makes  mention  of  the 
beauty  of  his  Bride !  And  this  without  one 
complaint  of  her  past  ingratitude  and  unkind 
behaviour  towards  him.  How  like  Jesus  ! 
how  divine !  how  worthy  of  a  God !  "  He 
hath  not  dealt  with  us  after  our  sins,  nor  re- 
warded us  according  to  our  iniquities.  As 
far  as  the  east  is  from  the  west,  so  far  hath  he 
removed  our  transgressions  from  us,"  Ps,  ciii, 
10,  12, 

"  Thou  art  beautiful,  O  my  love,  as  Tirzah." 
"  Tirzah"  signifies  pleasing  or  acceptable ;  it 
was  the  name  of  the  royal  palace  of  the  kings 
of  Israel,  1  Kings  xiv,  17 :  and  was  as  beauti- 


CHAPTER    VI.  203 

ful  as  kingly  state  could  make  it.  The  Lord 
was,  therefore,  looking  upon  his  Bride,  his 
Church,  as  the  royal  dwelling-place  of  the 
King  of  kings. 

How  precious  and  how  wonderful  to  think 
of  Jesus  owning  sinners,  as  "  the  palace  of  the 
King  of  kings  !"— "  Beautiful  as  Tirzah."  "  So 
shall  the  King  greatly  desire  thy  beauty, ^^  for  he 
it  is  that  worketh  in  us  the  things  which  are 
"  well-pleasing  in  his  sight." 

"Comdg  fts  Icrusalcm." 

"  Jerusalem"  was  the  residence  of  the  kings 
of  Judah,  "  the  place  which  the  Lord  chose  to 
put  his  name  there ;"  still  a  royal  residence,  but 
in  a  much  higher  sense  than  Tirzah  was.  So 
the  Lord  adds  figure  to  figure,  with  yet  in- 
creasing force  and  significance,  to  set  forth  all 
that  his  Church  was  to  him.  "  Comely  as 
Jerusalem." 

This  is  the  city  whose  name  shall  be  "  Jeho- 
vah-sham mah,"^ — the  Lord  is  there,  Ezek.  xlviii. 
35,  "  whither  the  tribes  go  up,  the  tribes  of 
the  Lord,"  &c.  It  is  "  beautiful  for  situation, 
the  joy   of  the  whole  earth,  the  city  of  the 


204  THE    SONG    OF    SOLOMON. 

great  king,"  Ps.  cxsii.  1,  &c. ;  Ps.  xlviii.  1, 
&c.  It  is  surrounded  witli  mountains,  Ps. 
cxxv.  1,  2,  encompassed  witli  walls,  and  bul- 
warks, and  towers,  Ps.  xlviii.  13,  and  is 
"  builded  as  a  city  that  is  compact  together," 
Ps.  cxxii.  3.  At  once  setting  forth  the  love- 
liness, security,  unity,  and  roj'alty  of  the 
Church  of  Christ,  as  built  upon  "  the  Eock 
of  Ages."  And  yet  the  comeliness  of  the 
earthly  Jerusalem,  sinks  into  comparative 
insignificance  with  "  the  heavenly  Jerusalem," 
unto  which  ive  are  come,  Heb.  xii.  22,  and 
Rev.  xxi. 

"  (Tcniblc  as  ait  i^rmg  toitli  ^anitcrs." 

The  word  "  terrible"  seems  to  be  used 
here,  not  so  much  in  the  sense  of  something 
frightful  or  awful,  as  of  something  dazzling 
and  glittering.  Just  as  an  army  with  banners 
glittering  in  the  sun  presents  a  dazzling  spec- 
tacle to  the  natural  eye,  so  the  Church  of 
Jesus,  clad  in  the  panoply  of  God,  shines  with 
a  brilliancy  of  gloiy  in  the  eyes  of  her  Be- 
loved. "  For  the  weapons  of  our  warfare  are 
not  carnal  but  mighty  through  God,"  &c. 


CHAPTER   VI.  205 

We  can  form  no  just  conception  of  the 
sight  presented  to  our  Kedeemer  bj  his  Church 
militant  here  on  earth,  fighting  its  ^vay  through 
hosts  of  spiritual  enemies,  in  a  world  that 
absolutely  lieth  in  the  wicked  one,  1  John  v. 
19,  Gr.  ;  every  member  of  that  Church  bear- 
ing in  his  hand  "  the  sicord  of  the  Spirit,"  and 
taking  "  the  shield  of  faith,"  &c.,  and  each  one 
fighting  under  the  banner  of  love ! — a  poor 
and  despised  people  in  the  eyes  of  the  world 
around  them,  but  dazzling  and  terrible  in  the 
sight  of  Jesus,  "  as  an  army  with  banners." 
For  "  we  are  more  than  conquerors,  through 
him  that  loved  us,"  Eom.  viii.  37. 

Verse   5. 

"  S^iu'it  abng  thine  €nrs  from  mr,  foi  then  hafee  okr- 
tome  we." 

What  amazing  condescension  in  Jesus,  to 
suffer  himself  to  be  "  overcome"  by  his  Bride  ! 
Not  by  carnal  weapons,  nor  by  any  mighti- 
ness of  her  own,  but  by  the  depth  of  her 
affections,  and  iutensitv  of  her  love!  "Turn 
away  thine  eyes  from  me,  for  they  have  over- 
come me." 

18 


206  THE    SONG    OF    SOLOMON. 

Like  Jacob  wrestling  with  the  angel,  she 
"  had  power  with  God  .  .  .  and  prevailed," 
Gen.  xxxii.  28 ;  Hos.  xii.  4 ;  even  though  the 
angel  had  said,  "  Let  me  go."  And  like  the 
disciples  journeying  to  Emmaus,  who  "  con- 
strained" Jesus  to  go  in  and  abide  with  them, 
though  "he  made  as  though  he  would  have 
gone  further,"  Luke  xxiv.  28,  29.  Like 
Moses,  too,  whom  God  forbad  to  pray,  saying 
"  Let  me  alone,"  as  though  his  prayers  could 
prevail  with  God — and  he  did  pray,  and  over- 
eat te  !  Ex.  xxxii.  9 — 14.  For  the  Lord  is 
under  a  blessed  necessity  to  yield  to  the  entreat- 
ies of  his  people,  by  reason  of  his  own  faithrul 
promises.  He  does  not,  therefore,  intend  to 
check  the  earnestness  of  his  people  in  prayer, 
but  designs  in  this  way  to  provoke  and  en- 
courage them  to  still  greater  importunity  ;  just 
as  he  said  before,  "  Thou  hast  ravished  (or 
taken  away)  mine  heart  with  one  of  thine 
eyes ! "  chap.  iv.  9. 

What  a  blessed  result  of  "looking  unto 
Jesus!"  "Thine  eyes  have  overcome  me!" 
Alas!  how  much  we  lose  by  looking  at  our 
own  hearts  instead  of  "looking  wwto  Jesus P^ 


CHAPTER   VI.  207 

We  ought  rather  to  covet  the  honor  and  priv- 
ilege of  thus  enrapturing  his  heart — a  privilege 
ichich  might  he  ours,  if  only  we  walked 
"  worthy  of  our  high  calling." 

The  expression,  '^  turn  awaythme  eyes  from 
me,"  implies  a  fixed  and  steady  gaze,  such  as 
David's  when  he  said,  "  Mine  eyes  are  ever  to- 
ward the  Lord,"  Ps.  xxv.  15.  We  should 
cultivate  this  steadfast  "  looking  unto  Jesus," 
that  our  eyes  may  "  wait  upon  the  Lord  our 
God,"  Ps.  cxxiii.  2. 

"  Or  the  words  may  be  rendered  thus : — 
"  Turn  thine  eyes  towards  me,  for  they  have 
lifted  me  up."  For  the  Hebrew  word  "  turn 
away,"  signifies  also  "  turn  to,"  as  in  1  Chron. 
xii.  23  ;  and  the  expression,  "  they  have  over- 
come me,"  is  literally,  "they  have  lifted  me 
up"  with  strength  and  comfort,  as  in  Ps. 
cxxxviii.  3." — Rowbotham. 

"  ®li!l  l^i'-'  is  ^s  ^  S°f'"^  °^  ^°^^^  ^H  appear  from 
#ilEab." 

God  uses  no  vain  repetitiors ;  there  is,  there- 
fore, some  precious  truth  to  be  sought  out 
from  the  recurrence  of  this  passage  from  chap. 


208  THE    SONG    OF   SOLOMON. 

iv.  1 — 3.  The  Bride  had  fallen  into  serious 
declension  since  these  words  were  there  ut- 
tered, "  She  might,  therefore,  think  -that 
Christ  had  other  thoughts  of  her  now,  and,  to 
remove  her  suspicion,  and  shew  her  that  she 
was  the  very  same  to  him,  he  will  not  only 
commend  her  afresh,  but  in  the  very  same 
words." — Durham. 

Verses  6,  7. 

"  ®ljg  ^ttt]}  art  as  a  flock  of  SJ^etp  fobit!^  go  itp  from 
tlje  foasburg,  foljercof  thm)  one  karflb  Si^fohts,  antr 
l^ew  is  not  one  bmxtn  among  thtm.  §tS  a  pat  of 
a  Ipomrgranatf  are  Ibtr  S^emplcs  fortljht  iljij  Stocks." 

"  However  apt  believers  may  be  to  slip  and 
fail  in  their  duty,  and  from  their  own  fickle- 
ness to  suspect  that  Christ  is  changeable  also, 
refusing  all  past  evidences  of  his  love,  and  the 
words  that  have  comforted  them  aforetime,  the 
Lord  graciously  rejjeats  what  he  had  said,  to 
prove  his  unchangeablenessy — DURHAM. 

Our  failings  and  shortcomings,  nay,  even  our 
backsliding?,  cannot  alter  his  love  towards  us. 
"  Having  loved  his  own  which  were  in  the 
world,  he   loved   them   unto  the  end,"  John 


CHAPTER    VI  209 

xiii.  1.  We  sadlj  wrong  him  and  dishonor 
him  when  we  suspect  him  of  loving  us  less 
after  a  fall,  than  he  did  before.  It  is  limiting 
the  Holy  One  of  Israel,  Ps.  Ixxviii.  41.  Just 
what  the  Bride  was  in  chap,  iv.,  before  she 
fell  into  declension,  she  is  still,  in  chap.  vi. 
after  it. 

"  His  love  no  variation  knows." 

And  we  should  adore  the  gracious  conde- 
scension of  our  God  in  teaching  it  thus. 
"  Who  is  a  God  like  unto  thee,  that  pardoneth 
iniquity,  and  passeih  hy  the  transgression  of 
the  remnant  of  his  heritage  ?"  Mic.  vii.  18 — 
20. 

Verses  8,  9. 

"  S^Ijer£  are  il^^f^^orc  (^wans,  anb  fourscore  Coucnbines, 
anb  IDirgiiTS  foitljout  number.  ^Tg  ^obe,  mg  tinbe- 
fileb  is  but  one ;  slje  is  llje  onin  one  of  Ijcr  P^ot^cr, 
slje  is  llje  djoice  one  of  ^er  ll^at  bare  ^er." 

This  language  is  very  forcible,  if  taken  as 
the  words  of  the  literal  Solomon,  to  set  forth 
spiritual  mysteries.  In  1  Kings  xi.  3,  we 
read  that  "  he  had  seven  hundred  wives, 
princesses,  and  three  hundred  concubines," 
18* 


210  THE    SONG    OF    SOLOMON. 

the  strange  women  "whom  Solomon  loved, 
"  together  with  (or  besides)  the  daughter  of 
Pharaoh,"  1  Kings  xi.  1. 

But  however  attractive  thej  may  once  have 
appeared  to  him,  he  now  surveys  them,  and 
comparing  his  Bride  with  them,  he  sees  how 
she  surpasses  them  all!  And  thus  he  takes 
occasion  to  make  known  the  estimation  of  the 
Church  in  the  eyes  of  the  Lord  Jesus,  "  My 
dove,  my  unde filed,  is  but  one ;"  "  Many  are 
called,  but  few  chosen."  There  are  multitudes 
of  professors  who  call  themselves  Christians — 
multitudes  with  half  or  divided  hearts  (fitly 
represented  by  concubines  or  "half-wives,") 
but  it  belongs  to  the  Bride  alone  to  be  the 
"  dove,  the  undefiled"  of  Jesus.  "  The  achath, 
rrw,  the  one;  the  yechidah,  5^5■>n^,  the  darling, 
the  only  one ;  from  the  root,  to  be  joined — 
united  together." 

"But  one" — "there  is  one  body,  and  one 
Spirit,  even  as  ye  are  called  in  one  hope  of 
your  calling,"  Eph.  iv.  4.  There  are  "  many 
members,"  it  is  true,  but  it  is  one  and  the 
same  Spirit  that  actuates  the  whole  body. 

"The  only  one  of  her  mother ;"  such  alone 


CHAPTKR   TI.  211 

as  are  truly  born  again  of  the  Spirit  can  be 
members  of  that  body.  "  Baptised  into  Christ.''^ 
"  No  more  twain,  but  one  flesh."  "  There 
shall  be  one  fold  and  one  shepherd."  "That 
they  may  be  owe,  even  as  we  are  one,"  John  x. 
16 ;  xvii.  22. 

But  it  is  yet  further  added,  "  the  clioice  one 
of  her  that  bare  her;"  ^^ chosen  in  him  before 
the  foundation  of  the  world  ;"  Eph.  i.  4;  ^'' elect 
according  to  the  foreknowledge  of  God  the 
Father,"  1  Pet.  i.  2;  and  "chosen  to  salvation 
through  sanctification  of  the  Spirit,  and  be- 
lief of  the  truth,"  2  Thess.  ii.  13. 

The  Lord  Jesus  sets  his  affections  on  hut  one 
chosen  object.  None  others  share  his  love 
with  his  Bride.  "  She  is  the  only  one — the 
choice  one!"  "the  undefiled!"  "Ye  are  no 
more  strangers  and  foreigners,"  but  'very 
members  incorporate  into  the  mystical  body 
of  Christ'     ''But one:' 

And  just  as  the  Bride  had  boasted  of  the 
supreme  excellence  of  her  Beloved  above 
every  other,  saying,  "  This  is  my  beloved,  and 
this  is  my  friend,"  so  Christ  now  compares  her 
with  her  rival  queens,  concubines,  and  virgins, 


212  THE    SONG    OF    SOLOMON. 

and  asserts  her  superiority  far  above  them  all, 
saying,  "  My  dove,  my  undefiled  is  but  o??e," 
&c. 

"®Ij£  §aucjljtcrs  sab  Ijcr,   !tub  bksscb    Ijcr;  gra,  llje 
^nans  anb  lljj  Contubiuts,  anb  iljjg  praistir  l^cr." 

"  Thy  renown  went  forth  among  the  heathen 
for  thy  beauty,  for  it  was  perfect  through  my 
comeliness  which  I  had  put  upon  thee,  saith 
the  Lord,"  Ezek.  xvi.  14.  Such  is  the  beauty 
of  Jesus  as  reflected  in  his  Church  I  Even  in 
the  world  the  Bride  is  owned  as  fair,  "the 
fairest  among  women,"  and  worthy  to  be 
"praised."  "All  that  see  them  shall  acknowl- 
edge them,  that  they  are  the  seed  which  the 
Lord  hath  blessed,"  Isa.  Ixi.  9 ;  and  shall  take 
knowledge  of  them  that  they  have  been  with 
Jesus,  Acts  iv.  13.  But  it  will  be  "in  the 
ages  to  come"  that  Jesus  will  be  emphatically 
"glorified  in  his  saints,  and  admired  in  all 
them  that  believe,"  even  when  his  perfected 
Bride  "  shall  appear  with  him  in  glory,"  and 
be  no  longer  hidden  with  Christ  in  God  !  It 
may  be  that  the  literal  Israel  will  then  dis- 
cover a  meaning  in  these  words,  as  they  gaze 


CHAPTER   Vr.  213 

upon  "the  Bride,  the  Lamb's  wife,"  which 
cannot  be  understood  in  the  present  dispensa- 
tion. But  it  is  for  us  to  see,  in  the  language 
of  this  book,  the  mystical  and  spiritual  union 
existing  between  the  Lord  Jesus  Christ  and 
every  believer  composing  his  true  Church. 

Oh !  to  reflect  so  much  of  his  loveliness  as 
that  even  strangers  may  admire  his  beauty  in 
us ! 

Verse  10. 

"M^a  is  sht  iijat  lookcilj  fortlj  as  f^c  P^orning,  fair 
as  the  lllooit,  clear  as  ilje  ^uir,  anb  ttxnbk  as  an 
^rmg  foillj  §amtirs?" 

It  seems  as  if  the  Lord  would  say,  And  do 
ye  noiv  see  and  admire  her  beauty  ? — it  is  but 
as  the  early  dawn  of  day.  As  yet  she  is  but, 
as  it  were,  emerging  fi-ora  the  darkness  of  the 
shadow  of  death  ;  her  looking  forth  is  but  "  as 
the  morning."  Ye  shall  see  greater  things 
than  these,  for  she  is  ordained  to  shine  "  more 
and  more  unto  Hie  perfect  day,^^  Pro  v.  iv.  18. 

There"  is  great  beauty  in  the  two  figures 
here  chosen  by  the  Lord  as  characteristic  of 
his  Church — '^  fair  as  the  moon — clear  as  the 


214  THE    SONG    OF    SOLOMON. 

sun."  The  moon  shines,  but  not  with  its  own 
light;  it  is  never  wholly  free  from  spot  or 
shade,  nor  does  it  always  shine  with  equal 
lio;ht.  Fit  emblem  of  the  child  of  God,  as  in 
himself  a  dark,  opaque  body,  shining  only  with 
the  reflected  beams  of  the  Sun  of  Righteous- 
ness— he  never  reflects  that  light  perfectly^  nor 
does  he  need  to  be  told  how  he  shines  more 
or  less  brightly  as  he  comes  nearer  or  recedes 
further  from  the  Sun  from  whom  his  light  is 
borrowed.  As  his  orbit  varies,  so  does  his  light; 
yet  in  whatever  measure  that  light  shines  upon 
him,  he  is  "  fair."  "  We  all,  beholding  as  in  a 
glass  the  glory  of  the  Lord,  are  changed  into 
the  same  image  from  glory  to  glory,  even  as 
by  the  Spirit  of  the  Lord,"  2  Cor.  iii.  18. 

And  just  as  "  the  moon"  was  divinely  con- 
stituted "to  give  light"  by  night.  Gen.  i.  15, 
16,  so  does  the  Church  of  -Christ  shine  fortli 
as  a  light  in  the  world,  all  through  the  present 
night  of  darkness,  until  the  shadows  flee  away, 
and  she  shines  forth  "  clear  as  the  sun." 

"  Then  shall  the  righteous  shine  forth  as  the 
sun  in  the  kingdom  of  their  Father,"  Matt. 
xiii.  43.     From  the  first  moment  of  her  union 


CHAPTER  vr.  215 

■with  Christ,  she  is  in  him,  "  clear  as  the  sun ;" 
"  complete  in  him ;"  holj  as  he  is  holy ; 
righteous  as  he  is  righteous  ;  '■'•  'perfecC  through 
the  comeliness  which  he  has  put  upon  her ; 
for  "as he  is,  so  are  we  in  this  world,"  1  John 
iv.  17.  We  are  one  with  him — nay,  we  are  a 
part  of  himself — members  of  his  body,  of  his 
flesh,  and  of  his  bones.  We  are  "  made  the 
righteousness  of  God  in  him,"  2  Cor.  v.  21  ; 
'■^loithout  5poi!,"  "faultless,"  unblameable,  and 
unreprovable  ;  yea,  "  clear  as  the  sun."  Thus 
in  Kev.  xii.  1,  the  Church  is  represented  as  "  a 
woman  clothed  with  the  sun,"  (taking  the 
words  spiritually) ;  shining  forth  as  one  vast 
constellation  of  glory ! 

Believers  cannot  see  themselves  too  strongly 
in  this  light — in  Jesus,  justified  and  sanctified 
perfectly.  For  "by  him  all  that  believe  are 
justified  from  all  things,"  Acts  xiii.  39;  washed, 
sanctified,  and  justified,  &c.,  1  Cor.  vi.  11. 
Yet  in  themselves  they  are  dark  as  the  moon, 
and  ever  prone  to  wax  and  wane  in  holiness. 
Their  light  depends  solely  on  their  nearness  to 
or  distance  from  "  the  Sun  of  Righteousness  ;" 
and  whilst  on  the  one  hand  they  are   ever 


216  THE    SONG    OF   SOLOMON. 

variable,  ever  changing  and  fluctuating,  they 
are  on  the  other  hand  always  "  clear ^''  as  Jesus 
is — clad  in  liis  righteousness — hidden  beneath 
his  body-covering  robe,  and  'perfect  in  his 
comeliness.  "The  glory  which  thou  gavest 
?ne,  I  have  given  tliem^  that  they  may  be  one, 
even  as  we  are  one,"  John  xvii.  22. 

And  to  all  this  it  is  added,  that  the  Church 
of  Christ  is  likewise  "  terrible  as  an  army  with 
banners,"  ^.  e.,  presenting  a  dazzling  appear- 
ance (see  on  ver.  4).  It  is  "  fair"  and  "  clear 
as  the  sun  ;"  but  it  is  even  more,  it  is  of  re- 
splendent brilliancy,  of  dazzling  brightness  I 
Some  commentators  even  render  the  clause, 
"Dazzling  as  the  streamer,"  (i.  e.,  a  comet.) 

Such,  then,  is  the  glorious  beauty  of  poor, 
despised  Christians  in  the  sight  of  Christ ! 

Verse  11. 

"I  fecnf  bolrtit  into  the  OSartm  of  pnfs  to  see  tlje 
(Ifnuts  of  Ibc  I'allcir,  \\\\^  to  see  bljctljer  tljc  ^tUne 
floiuisbcb,  auL»  tljc  ^omcgrauatcs  bubbeb." 

The  mention  of  "  the  garden  of  miis'''  is 
replete  with  most  precious  instruction.  The 
Bride  little  thought,  when  she  was  pursuing 


CHAPTER   VI.  217 

her  earnest  searcli  after  Christ,  in  the  former 
part  of  the  preceding  chapter,  how  that  ex- 
perience was  ripening  her  fruits.  She  httle 
knew  that  he  was  then  preparing  her  for 
presenting  to  him  these  "  fruits  of  the  vaUeijr 
Bat  oh !  what  encouragement  it  affords  for 
those  who  are  "  now  for  a  season,  if  needs  be, 
m  heaviness  throagh  manifold  temptations" /^r 
the  trial  of  their  faith  1  It  is  this  which  ripens 
the  autumnal  fruits.  There  had  already  been 
the  indications  of  spring,  so  early  as  the  second 
chapter  of  the  book ; — the  passing  away  of 
the  storms  and  rain  of  winter ;  the  flowers 
appearing  on  the  earth ;  the  singing  of  birds, 
the  green  figs,  and  the  tender  grape.  And 
there  had  been,  somewhat  later,  all  the  lovely 
evidences  of  the  summer  season  (in  chap,  iv.) 
An  orchard  of  fruit  trees,  plants  and  flowers, 
and  chief  spices,  and  trees  of  frankincense,  all 
in  full  perfection  ;  a  garden  well  watered,  and 
made  to  emit  sweet  fragrance  through  the 
breathings  of  the  Holy  Spirit — "the  north 
wind  and  the  south." 

But  now  another  stage   of  Christian   ex- 
perience is  attained.     Jesus  finds  in  the  ad- 
19 


218  THE    SONG    OF    SOLOMON. 

vancing  believer  a  garden  of  nuts,  and  ^^  fruits 
of  the  valley''' — autumnal  fruits. 

These  are  not  to  be  found  in  the  young  and 
inexperienced  behever,  but  in  the  matured  and 
deeply-tried  children  of  Grod.  Fruits  of  hu- 
miliation. Oh  I  it  is  well  to  be  brought  into 
the  valley  of  humiliation,  for  the  fruits  to  be 
found  there  are  carefully  looked  for,  and  much 
valued  by  our  Lord.  He  who  calls  himself 
"  the  Lily  of  the  valley,^''  will  not  despise  "  the 
fruits  of  the  valley"  in  his  people.  His  eye  is 
ever  watching  the  plants  in  his  garden — he  is 
ever  noticing  the  growth  of  each,  1  John  ii. 
12 — 14.  "  I  went  down  into  the  garden  of 
nuts,  to  see  the  fruits  of  the  valley,  and  to  see 
whether  the  vine  flourished,  and  the  pome- 
granates budded." 

The  "  nuts'''  and  "  fruits  of  the  valley''''  rep- 
resent the  fathers  in  Christ ;  the  flourishing 
vines,  the  young  men ;  and  the  budding 
pomegranates,  the  babes.  Thus  the  Lord  has 
his  eye  upon  each ;  looking  for  fruit  in  the 
long-tried  Christian,  for  a  flourishing  state  in 
his  vineyard,  and  in  the  pomegranates  for  the 
early  buds.     "  Fruit  in  his  season,''^  Psalm  i.  3. 


CHAPTER   VI.  219 

Verse  12 

"®r  tbtx  I  foas  abarc,  mn  ^onl  mabc  me  like  lljc 
Cljariots  0f  gimmi-naiiilj." 

Margin,  "set  me  on  the  chariots  of  my  will- 
ing people."  This  expression  seems  to  denote 
something  of  the  same  enrapturing  feeling  on 
the  part  of  Christ  as  that  in  verse  five,  "  Turn 
away  thine  eyes  from  me,  for  they  have  over- 
come we;"  or,  as  in  chap.  iv.  9,  "Thou  hast 
ravished  (or  taken  away)  mine  heart."  The 
Lord  Jesus  condescends  to  be  thus  acted  upon, 
as  it  were,  by  his  Bride — the  Church. 

"  Or  ever  I  was  aware,  my  soul  set  me  on 
the  chariots  of  my  willing  people" — for  so  the 
words  "  Ammi-nadib"  maybe  rendered,  Am- 
mi  signifies  "  my  people,"  Hosea  ii.  1,  margin, 
and  Nadib  is  the  word  used  in  Psalm  ex.  8, 
"  Thy  people  shall  be  willing^''  &c.  The  in- 
tense earnestness  of  his  Bride  for  communion 
with  him,  the  stedfastness  with  which  she 
looks  after  him,  and  the  delight  with  which 
she  welcomes  him  back,  after  for  a  season 
losing  her  sensible  hold  of  him,  stir  up  all  his 
inmost  affections  towards  her,  so  that  he  is 
overcome  and  carried  away  with  them  ! 


220  THE    SONG    OF    SOLOMON, 

What  amazing  condescension  in  Jesus,  that 
he  shonld  represent  himself  as  capable  of 
being  so  moved  by  redeemed  sinners.  Little 
do  we  think  how,  in  these  ways,  we  all  be- 
come the  subjects  either  of  gHef  or  of  holy 
delight  to  Jesus.  Christians  do  not  consider  as 
they  ought,  the  depth  and  intensity  of  his 
feelings  towards  them.  "  As  the  bridegroom 
rejoiceth  over  the  bride,  so  shall  thy  God  rejoice 
over  thee,"  Isa.  Ixii.  5.  Alas !  we  know  but 
little  sympathy  with  what  he  feels — ^but  this 
should  not  be  in  the  "  members  of  his  body." 
Should  not  the  hands  and  feet  move  at  all 
times  in  unison  with  the  head?  The  Lord 
give  us  to  share  more  of  his  joy,  John  xv.  11. 

It  is  possible  that  the  ultimate  meaning  of 
these  words  may  be  in  reference  to  that  "  mo- 
ment," when,  in  the  twinkling  of  an  eye,  at 
the  last  trump,  we  shall  all  be  changed,  and 
Jesus  shall  see  of  the  travail  of  his  soul  and 
shall  be  satisfied — when  he  will,  as  it  were, 
forget  the  anguish  of  his  travail,  in  the  joy  of 
the  perfect  manifestation  of  the  sons  of  God. 

Of  that  moment  alone  could  it-  be  said,  in 
the  full  sense  of  the  words,  "  Or  ever  I  was 


CHAPTER   VI.  221 

aware,"  or,  '■'■  I  haeto  «o^;"but  "of  that  day 
and  hour  knowetli  no  man:  no,  not  the  angels 
which  are  in  heaven,  neither  the  Son,  but  the 
Father,"  Mark  xiii.  32. 

But  it  will  be  when  the  autumnal  fruits  of 
the  Church  are  fully  ripe  that  the  sickle  will 
be  put  in,  "because  the  harvest  is  come," 
Mark  iv.  28,  29,  margin.  The  Lord  Jesus 
will  be  in  his  garden  inspecting  the  fruits, 
when  he  shall  be,  as  it  were,  transported  or 
carried  away  "on  the  chariots  of  his  willing 
people ;"  and  so  shall  they  "  ever  be  with  the 
Lord."  "  In  a  moment,  in  the  twinkling  of 
an  eye." — "  Or  ever  I  was  aware." 

Verse   13. 

"  '$dxm\,  rtfurn,  @  Slmlantite ;  rciirrn,  vctunr,  lljnt  foe 
mau  look  npoit  tljee." 

The  Lord  has  represented  himself  as  carried 

away  with  his  Bride,  and  this  excites  the  cry 

from  the  daughters  of  Jerusalem,    "Eeturn, 

return,  that  we  may  look  upon  thcc."    Just  as 

16* 


222  THE    SONG    OF    SOLOMON. 

in  2  Sam,  xix.  14,  ''All  the  men  of  Judah  sent 
this  word  unto  the  king,  Return,  thou  and  all 
thy  servants.''^  And  whether  the  words  be 
taken  in  reference  to  the  whole  Church,  as 
caiught  up  to  meet  the  Lord  in  the  air,  or  onl}^ 
to  each  individual  member,  as  caught  away  in 
death,  it  is  equally  impossible  for  those  who 
are  left  behind  to  follow  them. 

"  In  vain  my  fancy  strives  to  paint 
The  moment  after  death,"  &c. 

They  can  but  long  for  the  manifested  glory 
of  Christ  and  his  Bride,  at  his  coming  again. 
Then  each  lost  one  will  be  found  again ;  then 
Jesus  will  be  "  admired''''  in  and  by  them,  2 
Thess.  i.  10.  Then  the  daughters,  the  queens, 
and  the  concubines  will  at  once  see,  and  bless, 
and  praise  "  the  Bride — the  Lamb's  wife ;"  and 
in  looking  at  each  glorified  believer,  they  will 
but  be  looking  at  Jesus.  "Eeturn,  return, 
that  we  may  look  upon  theey 

For  then,  if  it  be  asked — 

"2dlbat  foill  }ic  see  iix  iht  ^Ijulamite?" 
The  answer  will  be  at  once  o-iven — 


CHAPTER   VI.  223 

"^s  it  bnt  lljc  tompinr  of   tlxio  ^imicB." 

Jesus  and  liis  Bride  are  emj^liaticaUj  one  I 
This  is  "tlie  great  mysterj"  of  this  blessed 
book.  Tiiey  are  no  longer  twain,  but  one  ! — 
for  Christians  are  taken  into  Christy  and  their 
life,  which  is  now  "  hid  with  Christ  in  God," 
shall  then  be  revealed  with  hini  in  glory. 

Oh !  what  a  wonderful  position  he  has 
brought  US  into !  Co-kings  with  Jesus,  and 
even  more — for  wo  are  "  ^Ae  La  nVs  loife^''  the 
spouse  of  the  Son  of  Grod — 'alcen  into  mar- 
riage union  with  him,  and  entering  with  him 
into  Ood !  "  That  they  may  be  one,  as  we 
are."  "  Two  armies"  might  be  rendered  "  two 
hosts,"  compare  Gen.  xxxii.  2.  Two,  in  one. 
How  sweet  to  be  thus  in  "  the  company"  of 
Jesus,  and  to  be  seen  "  in"  him  ! 

"  Li  the  Shulamite"  shall  be  seen  "  as  it 
■were  the  company  of  Mahanaim"  or  tioo  hosts 
(margin).  "As  thou,  Father,  art  in  me,  and 
I  in  thee,  that  they  also  may  be  one  in  us," 
John  xvii.  21,  22. 


CHAPTEE    VII. 

Verse  1. 

"'§ob3  bniutifnl  are   th^   fed  fottlj  ^Ijocs,  Q  ^riitte's 

There  is  a  change  in  the  form  of  address  in 
these  wordS' — from  a  bride  to  a  "  prince's 
daughter'^ — rendering  it  probable  that  here  the 
daughters  of  Jerusalem  are  looking  at  the  Bride 
"in  the  Shulamite,"  according  to  their  desire, 
chap.  vi.  18.  They  see  in  her  the  daughter 
of  the  King  of  kings,  the  everlasting  Father, 
given  to  his  Son  as  "  the  Bride  the  Lamb's 
wife."  Thej  own  her  royalty  ;  they  admire  her 
beauty.  "  The  King's  daughter  is  all  glorious 
within,"  &c.,  Ps.  xlv.  10 — 15.  "  How  beauti- 
ful are  thy  feet  with  shoes,  O  prince's  daugh- 
ter !"  "  Behold  what  manner  of  love  the 
Father  hath  bestowed  upon  us,  that  we  should 


CHAPTER    VII.  225 

be  called  the  sons  of  God!"  1  John  iii.  1.  "Ye 
shall  be  my  sons  and  daughters^  saith  the  Lord 
Almighty,"  2  Cor.  vi.  18. 

"What  a  precious  word  it  was  that  was 
spoken  by  the  Lord  Jesus,  when  on  earth,  to 
the  poor  woman  who  came  behind  him  trem- 
bling, "  Daughter,  be  of  good  comfort !"  &c., 
Luke  viii.  48.  How  wonderful  to  be  owned 
in  such  a  relation  !  and  how  we  ought  to  glory 
in  such  a  relationship !  For  what  does  not 
the  charter  of  adoption  into  God's  family  in- 
clude? What  are  not  the  children  of  the 
Most  High  God  entitled  to  ?  "  If  children, 
then  heirs ;  heirs  of  God^  and  joint-heirs  with 
Christ r— They  shall  ''inherit  all  things"— 
"  All  are  yours,  and  ye  are  Christ's,  and  Christ 
is  God's" — "  Son,  thou  art  ever  with  me,  and 
all  that  I  have  is  thine,"  Rom.  viii.  17 ;  Rev, 
xxi.  7;  1  Cor.  iii.  22,  23  ;  Luke  xv.  31, 

"  It  is  3^our  Father's  good  pleasure  to  give 
you  the  kingdom,"  "0  prince's  daughter!" 
for  he  "  hath  called  you  unto  his  kingdom  and 
glory,"  Luke  xii.  32  ;  1  Thess.  ii.  12. 

The  Bride  is  now  surveyed  from  head  to 
foot.     In  chapters  four  and  six  only  parts  of 


226  THE    SONG    OF    SOLOMON. 

her  person  were  noticed ;  but  she  has  now  ad- 
vanced to  great  maturity  of  Christian  experi- 
ence, even  to  perfection,  to  "  the  measure  of 
the  stature  of  the  fulness  of  Christ,"  Her 
stature  from  the  soles  of  her  feet  to  the  crown 
of  her  head,  "  is  like  unto  a  palm-tree."  Oh  ! 
what  a  marvellous  change  for  beggars  from 
the  dunghill  where  "  from  the  sole  of  the  foot 
even  unto  the  head,"  we  are  as  a  mass  of 
"  wounds  and  bruises,  and  putrifying  sores," 
Isa.  i.  6  ;  to  be  set  among  princes,  and  made  to 
inherit  the  throne  of  glory  !  1  Sara.  ii.  8.  How 
it  magnifies  "  the  exceeding  riches  of  his  grace 
in  his  kindness  toward  us  through  Christ  Jesus !" 
"How  beautiful  are  thy  feet  with  shoes!" 
— "  Your  feet  shod  with  the  preparation  of  the 
gospel  of  peace,"  Bph.  vi.  15.  But  the  word 
translated  "feet"  is  more  correctly  rendered 
"footsteps,"  referring  rather  to  the  ways  and 
goings  of  the  children  of  God.  "  The  steps  of 
a  good  man  are  ordered  by  the  Lord,"  &c., 
Ps.  xxxvii.  23  ;  "  To  guide  our  feet  into  the 
way  of  peace,"  Luke  i.  79 ;  "  Thy  word  is  a 
lamp  unto  my  feet,  and  a  light  unto  my  path," 
Ps.  cxix.  105. 


CHAPTER    VII.  227 

"  Thou  shalt  remember  all  the  way  which  the 
Lord  thy  God  led  thee  these  forty  years,"  &c., 
Deut.  viii.  2.  And  Jesus  is  "the  way"  in 
whom  vje  have  to  walk.  "  As  ye  have  there- 
fore received  Christ  Jesas  the  Lord,  so  walk  ye 
in  him,^^  Col.  ii.  6.  While  Moses  was  com- 
manded to  put  off  his  shoes,  because  the  place 
whereon  he  stood  was  holy  ground,  Exod.  iii., 
we  are  invited  to  draw  near  with  boldness,  in 
full  assurance  of  faith,  by  "  a  new  and  living 
xoay''' — even  Jesus,  Heb.  x.  19,  &c. ;  John  xvi. 
6.  Oh !  to  "  walk  worthy  of  the  Lord  unto 
all  pleasing!"  Well  may  we  pray  with  David, 
"  Hold  up  my  goings  in  thy  paths,  that  my 
footsteps  slip  not,"  Ps.  xvii.  5. 

'"€\t  |owts  of  lljw  S!;iji9bs  arc  lik  |ffods,  tlje  foork 
of  tlje  panirs  of  a  cuuiuug  aillorlunait." 

Such  is  the  beautiful  symmetry  of  the 
Church  of  Christ !  "  The  whole  hodij  fitly  joined 
together,  and  compacted  by  that  which  every  joint 
supplieth" — "  The  head,  from  which  all  the 
body  hy  joints  and  bands  having  nourishment 
ministered,  increaseth  witb  the  increase  of 
God,"  Eph.  iv.  13—16  ;  Col.  ii.  19.     "  Your 


228  THE    SONG    OF    SOLOMON. 

loins  girt  about  Tvitli  truth,"  Epli.  vi.  14. 
"  Wherefore  gird  up  the  loins  of  your  mind" 
— "Your  loins  girded,"  1  Pet.  i.  13  ;  Luke  xii. 
35.     "  The  joiyits  of  thj  thighs  are  like  jewels," 

Nor  are  we  to  forget  the  Divine  Architect 
of  the  body  so  fearfally  and  wonderfully 
made ;  compare  Ps.  cxxxix.  14 — 16,  with 
Eph.  V.  29,  30,  32.  All  is  "  the  work  of  the 
hands  of  a  cunning  workman."  "  Ye  also  are 
builded  together  for  an  habitation  of  God 
through  the  Spirit,'^  Eph.  ii.  22. 

For  as  a  typical  tabernacle  could  not  be 
reared  until  God  had  filled  Bezaleel  "  ivith  the 
Spirit  of  God,  in  wisdom  and  in  knowledge, 
and  in  all  manner  of  workmanship  to  devise 
cunning  works,"  &c.,  Exod.  xxxi.  1 — 5  ;  so  it 
is  said  of  the  Lord  Jesus,  "the  Spirit  of  the 
Lord  shall  rest  upon  him,  the  spirit  of  wisdom 
and  understanding,  the  spirit  of  counsel  and 
might,  the  spirit  of  knowledge  and  of  the  fear 
of  the  Lord ;  and  sball  make  him  of  quick  under- 
standing^''  &c.,  Isa.  xi.  2,  3.  For  he  is  the  pot- 
ter who  hath  power  over  the  clay,  to  fashion  it 
into  vessels  of  glorj^,  whereby  he  may  "  malce 
known  the  riches  of  his  glory,"  Kom.  ix.  21,  23 


CHAPTER   VII,  229 

Verse  2. 

"  CIjn  ^abcl  is  lilic  h  rounb  #cblct,  bljitl^  foanletlj  not 
ITiriuor ;  il;irr  ^rllir  is  lihe  an  htap  of  2(!iljcal  sd 
about  tuitb  ITilics." 

The  chief  thought  suggested  bj  these  ex- 
pressions is  that  of  great  abundance  :  "  A 
round  goblet  which  wanteth  not  Kqnor^  and  an 
heap  of  wheat  set  about  with  lilies,"  "Bread 
shall  be  given  him  ;  his  waters  shall  be  sure," 
Isa,  xxxiii,  16. 

This  is  the  promised  inheritance  of  the  peo- 
ple of  the  Lord — "  a  land  of  brooks  of  tvater, 
of  fountains,  and  depths,  that  spring  out  of  val- 
leys and  hills ;  a  land  of  ivheat  and  harley — a 
land  of  oil  olive,  and  hone}- — a  land  wherein 
thou  shalt  eat  hread  without  scarceness,  thou 
shalt  not  lack  anything  in  it,"  Deut.  viii.  7 — 9, 
Truly  indeed,  in  our  "Father's  house  there  is 
hread  enough  and  to  spare." 

"  He  should  have  fed  them  also  with  the 
finest  of  the  wheat,"  Ps.  Ixxxi,  16;  cxlvii.  14; 
Matt,  V.  6 ;  Jer,  xxxi.  l-l,  &c.,  &c. 

"  0  fear  the  Lord,  ye  his  saints,  for  there  is 
no  ivant  to  them  that  fear  him.  They  that 
20 


230  THE    SONG    OF    SOLOMON. 

seek  tlie  Lord  shall  not  want  any  good  tiling^'* 
Ps.  xxxiv.  9,  10. 

No  wondei',  therefore,  that  the  ]ano-ua2;e  of 
the  Bride  should  be,  "  My  cup  runneth  over^'' 
Ps.  xxiii,  5.  She  is  "  satisfied  with  favor,  and 
full  with  the  blessing  of  the  Lord/'  Deut. 
xxxiii.  1Z—'' Filled  with  comfort"— "  i^/^^eti 
with  the  Spirit" — Filled  "  with  all  joy  and 
peace  in  believing" — ^'- Full  of  goodness,  yi?/ec? 
with  all  knowledge" — Yea,  "  Filled  with  all  the 
fulness  of  God,"  2  Cor.  vii.  4 ;  Eph.  v.  18 ; 
Eom.  XV.  13,  14 ;  Eph.  iii.  19. 

Verse   3. 

(Eljg  ifoo  ^riasls  are  like  ifoo  j^oung  |{ofS  Hint  are 
(Llnins." 

The  children  of  one  family — "  Be  ye  all  of 
one  mind,  having  compassion  one  of  another ; 
hve  as  brethren''^ — "  That  there  be  no  divisions 
among  you,  but  that  ye  be  perfectly  joined  to- 
gether in  the  same  mind,  and  in  the  same  judg- 
ment," 1  Pet.  iii.  8  ;  1  Cor.  i.  10,  even  as 
twins  of  one  size  and  age.  Such  should  ever 
be  the  unity  of  the  Church  of  Christ,  for  she  is, 
in  the  figurative  language  of  Scripture,  "  the 


CHArXER   VII.  231 

mother  of  us  all."  And  as  if  to  intimate  that 
in  the  heavenly  family  there  is  no  difference 
made  between  the  elder  and  the  younger  chil- 
dren, they  are  represented  as  "twins,"  heirs 
alike  of  God,  and  joint  heirs  with  Christ. 

Verse  4. 

"  On^jT  ^cck  is  as  h  ®ober  of  |faorg." 

Ivory  is  in  itself  exceeding  costly  and  pre- 
cious, so  that  a  tower  of  it  bespeaks  a  degree 
of  exaltation  of  no  ordinary  kind.  Truly 
Christians  have  a  high  and  holy  calling,  and 
are  raised  to  an  extraordinary  altitude  of 
glory,  displaying  the  riches  of  the  King  of 
kings,  and  making  known  "  what  is  the  hope 
of  his  calling,  and  what  the  riches  of  the 
glory  of  his  inheritance  in  the  saints,"  Eph. 
i.  18. 

We  read  that  King  Solomon  made  himself 
a  throne  of  ivory,  2  Chrou.  ix.  17 ;  but  "  the 
greater  than  Solomon,"  in  the  exceeding  riches 
of  his  grace,  does  more  than  this,  for  he  raises 
his  Bride  to  share  his  throne,  Rev.  iii.  21.  Be- 
lievers may  learn  from  this  figure  something 
of   the    exalted    position    they    are    destined 


232  THE    SONG    OF    SOLOMON. 

to  fill  in  glory — "  tliy  neck  is  as  a  tower  of 
ivory." 

"  S^ljme  €gjs  lihe  ilje  cf  islj-pools  in  Pjcsljbon,  bg  tlje 
Cniie  of  |)atlj-|labbim." 

The  import  of  this  figure  seems  to  be  the 
setting  forth  of  clearness  and  transparency  of 
character — "  If  thine  eye  be  single^  thy  whole 
body  shall  be  full  of  light,"  Matt.  vi.  22. 
There  must  be  a  holy  sincerity  about  God's 
people — no  darkness,  but  transparent  clear- 
ness— "  light  in  the  Lord,"  Eph.  v.  8.  This  is 
a  point  much  dwelt  upon  in  the  heavenly 
Jerusalem,  the  figurative  representation  of 
"  the  Bride  the  Lamb's  wife" — "  her  light  was 
like  unto  a  stone  most  precious  .  .  .  clear  as 
crystal."  "And  the  city  was  pure  gold,  like 
unto  clear  glass,  and  as  it  were  transparent 
glass,"  Rev.  xxi.  9 — 11,  18,  21 ;  see  also  Rev. 
iv.  6.  "  And  before  the  throne  there  was  a 
sea  of  glass  like  unto  crystal."  "We  should 
therefore  seek  to  be  "  sincere  and  without  of- 
fence," cleansed  from  all  filthiness  of  the  flesh 
and  spirit,  ^^  sprinkled  ivoxa  an  evil  conscience 
— ivashed  with  pure  water,"  doing  the  will  of 


CHAPTER  vn.  233 

our  God,  not  with  eje-service,  "but  in  single- 
ness of  heart,"  Phil.  i.  10 ;  2  Cor.  vii.  1 ;  Heb. 
X.  22.  "  Mine  eyes  are  ever  toward  the  Lord," 
Ps.  XXV.  15. 

"  (iuljg  |losc  is  as  Ibc  (Tofocr  of  IT^baitoit,  fo^klj  lookd^ 
tobarb  Damascus." 

From  a  tower  situated  on  the  heights  of 
Lebanon  the  eye  would  readily  survey  the 
surrounding  country  in  the  plains  below  ;  and 
it  is  scarcely  possible  to  conceive  a  figure 
more  strikingly  calculated  to  represent  the 
state  of  mind  which  has  been  so  beautifully 
decribed  as  the  true  character  of  the  Chris- 
tian's walk,  "  not  looking  up  from  earth  to 
heaven,  but  down  from  heaven  to  earth." 

And  if  (as  is  commonly  supposed)  Damas- 
cus is  mentioned  as  the  enemies'  land,  our 
duty  is  plainly  pointed  out  as  exercising  ha» 
bitual,  constant  watchfulness  against  our  spirit- 
ual enemies — "  Thy  nose  is  as  the  tower  of 
Lebanon,  which  looketh  toward  Damascus." 

The  watchman  must  be  ever  on  the  alert  to 
give  the  alarm  on  the  first  appearance  of  the 
enemy,  and  the  Christian  must  be  ready  to 
20* 


234  THE    SONG    OF    SOLOMON. 

wage  perpetual  war  against  the  first  risings  of 
the  flesh,  the  world,  or  the  devil. 

Verse  5, 

"  S^Ijine  ptab  iipoit  lljcc  is  lihe  Carnul,  anb  tljt  ^air  cf 
iljinc  peab  like  |^nrple." 

The  word  "  Carmel"  is  rendered  "crimson" 
in  the  margin ;  and,  if  this  be  the  correct 
translation,  the  idea  suggested  would  be  that 
of  royalty^  of  which  purple  and  crimson  were 
the  ordinary  representatives.  The  Church  of 
Christ  is,  therefore,  set  forth  as  the  Bride  of 
the  King  of  kings — sharing  his  throne,  and 
reigning  with  him.  This  is  her  purchased 
privilege.  He  hath  "  made  us  unto  our  God 
kings  and  priests,"  and  we  shall  "  reign  on  the 
earth"  (Rev.  i.  6,  and  v.  10),  even  "for  ever 
and  ever,"  Rev.  xxii.  5. 

Bat  if  Carmel  be  intended,  the  idea  is  rather 
that  of  richness,  fertility,  and  profusion ;  see 
Isa.  XXXV.  2  ;  Mic.  vii.  14.  In  either  case,  the 
magnificence  and  exceeding  excellence  of  this 
"  glorious  Church"  is  displayed ;  and  our  earn- 
est care,  as  individual  members  of  it,  ought  to 


CHAPTER    VII.  235 

be  to  bear  fruit  in  this  rich  profusion — not 
thirty-fold  only,  nor  sixty-fold,  but  a  hun- 
dred-fold ! 

"  ilje  ^iitg  is  !^tli>  in  tlje  Galleries." 

The  royal  Bride  detains  the  King,  and  will 
not  let  him  go.  He  is  bound  to  dwell  in  his 
house,  "  whose  house  are  n'e."  The  word 
"galleries"  is  the  same  with  that  in  chap.  ii. 
17,  ^^the  rafters''' — "The  beams  of  our  house 
are  cedar,  and  the  rafters  of  fir."  For  "  the 
tabernacle  of  God  is  with  men,  and  he  will 
dwell  with  them,"  Eev.  xxi.  3.  Throughout 
eternity  the  King  will  be  bound  in  the  gal- 
leries of  his  Church,  just  as  he  is  now  under  a 
blessed  constraint  to  abide  with  us,  because  he 
has  said,  "  I  will  never  leave  thee."  lie  can- 
not leave  his  Bride,  for  they  are  one.  He 
dwells  in  the  midst  of  us,  and  in  each  one  of 
us,  making  sinners'  hearts  his  royal  palace ! 

Oh !  what  a  cluster  of  privileges  is  here 
grouped  together  as  belonging  to  the  children 
of  God's  royal  family,  (the  "prince's  daugh- 
ter,") and  all  coming  to  them  as  reclaimed 
prodigals  returning  to  their  Father's  house ! 


236  THE    SONG    OF    SOLOMON. 

The  J  are, 

First,  clothed  with  "the  best  robe,"  the 
marriage  "ring"  is  placed  on  their  hand,  ^'' and 
shoes  on  their /ee/,"  Luke  xv.  22.  "  How  beau- 
tiful are  thy  feet  with  shoes  !" 

Second,  They  are  all  "fitly  framed  and 
joined  together,"  speaking  oftentimes  one  to 
another,  that  tbey  may  be  the  Lord's  in  the 
day  when  lie  mahes  iqy  his  jewels,  Mai.  iii.  16, 
17.  "The  joints  of  thy  thighs  are  like 
jewels." 

Third,  Thej  find  abundance  of  the  best 
provisions  —  "  bread  enougli  and  to  spare." 
They  are  continually  feasting  by  faith  upon 
the  body  broken  and  the  blood  shed,  which  is 
'^meat  indeed,  and  drink  indeed  f^  compare 
John  vi.  55  with  verse  2.  "  A  heaj:)  of  wheat 
— a  round  goblet  that  wanteth  not  liquor." 

Fourth,  They  are  all  alike  the  children  of 
one  Father,  the  heirs  of  the  same  inheritance 
— their  hearts  being  ^^knit  together  in  love,"  in 
strong  family  affection,  and  "  unity  of  spirit" 
— having  "one  Lord,  one  faith,"  "one  God 
and  Father."     "J.s  twins." 

Fifth,   They    are   raised  to    an    exceeding 


CHAPTER  vn.  237 

lieigbt  of  glory — "pressing  toward  the  mark 
for  the  prize  of  their  high  calling  in  Christ 
Jesus."  Tlieir  hearts  being  continually  called 
"  thither  to  ascend,  where  their  Saviour,  Christ, 
is  gone  before,"  and  their  affections  being  set 
"  on  things  above,  and  not  on  things  on  the 
earth,"  Col.  iii.  1,  2.  "  Thy  neck  is  as  a  tower 
of  ivory." 

Sixth,  There  is  a  lovely  reflection  of  the 
Father's  image  in  them;  even  ^^as  in  water 
face  answereth  to  face  .^"  "  Beholding  as  in  a 
glass  the  glory  of  the  Lord,  are  changed  into 
the  same  image,"  2  Cor.  iii.  18,  and  become 
holy  as  he  is  holy,  purifying  themselves  even 
as  he  is  pure,  knowing  that  soon  they  will  be 
perfectly  like  him,  for  they  will  "see  him  as 
he  is."  But  even  noio  they  are  the  sons  of 
God,  1  John  iii.  1 — 3;  ^^  children  of  light,^^  full 
of  holy  transparency  and  sincerity.  "  Thine 
eyes  like  the  fisbpools,"  &c. 

Seventh,  They  set  themselves,  like  Habak- 
kuk,  on  their  "watch-tower,"  jealously  to 
guard  the  approach  of  every  enemy,  and 
diligently  obeying  their  Lord's  command  to 
"  watch"  Mark  xiii.  37 ;  Hab.  ii.  1 — ^looking 


238  THE   SONG    OF    SOLOMON. 

down  upon  earthly  things,  whilst  their  con- 
versation, their  citizenship,  is  in  heaven. 
"  Thy  nose  is  as  the  tower  of  Lebanon,"  &c., 
verse  4. 

Eighth,  They  "  bring  forth  much  fruit"  to 
the  glory  of  God,  so  that  he  compares  them  to 
"  the  excellency  of  Carmel^''  Isa.  xxxv.  2 — 
not  content  with  low  and  ordinary  attain- 
ments, but  clothed  in  royal  apparel,  in  purple 
and  crimson,  as  became  a  "  prince's  daughter," 
verse  5. 

Oh  to  "  walk  worthy"  of  this  our  regal  sta- 
tion! Then  our  footsteps  would  indeed  be 
"beautiful;"  for  our  walk  would  be  Godh 
walk  in  us,  as  it  is  written,  "  I  will  dwell  in 
them,  and  walk  in  them."  The  King  walking 
in  the  galleries  of  his  Church,  is  held  therein. 

Verse    6. 

"Pofaj  fair  anb   boirr  pleasant  art  iljoii,  ®  '$ab£,  for 
bdiigljts !" 

No  wonder,  after  such  a  view  of  the  Bride 
of  Christ,  that  the  daughters  of  Jerusalem 
■should  exclaim  how  fair  and  pleasant  she 
appeared.      They   have   surveyed  her    from 


CHAPTER   VII.  239 

head  to  foot,  and  her  whole  person  is  com- 
mended by  them — "Thy  feet,  thy  thighs,  thy 
navel,  thy  belly,  thy  two  breasts,  thy  neck, 
thine  eyes,  thy  nose,  thy  head,"  yea,  even 
"  the  hair  of  thine  head"  (or,  as  the  word  is  in 
the  original,  "  the  smallest  tkhig^^).  All,  from 
the  least  to  the  greatest,  set  forth  her  beauty. 
And  thus  the  Church  of  Christ,  the  Bride  of 
Jesus,  displays  the  marvellous  skill  of  the 
"  cunning  workman,"  so  fearfully  and  wonder- 
fully is  she  made,  and  so  "  curiously  wrought," 
Ps.  cxxxix.  14 — 16.  "  Thine  eyes  did  see  my 
substance,  yet  being  imperfect ;  and  in  thy 
book  all  my  members  were  written,  which  in 
continuance  were  fashioned,  when  as  yet  there 
was  none  of  them."  "The  work  of  the  hands 
of  a  cunning  workman," 

But  if  each  believer,  as  he  ripens  for  heaven, 
becomes  individually  an  object  of  adaiiration 
and  delight  to  Jesus,  how  much  more  will  the 
perfected  body  in  glory  shew  forth  his  praise  I 
Then  not  one  member  will  be  wanting,  but 
all  shall  have  been  "  fashioned"  and  the  stature 
of  the  ^^ perfect  man"  attained.  Every  member 
will  be  there,   down  to   the   humblest    and 


240  THE    SONG    OF    SOLOMON. 

feeblest  lamb  in  Christ's  fold.  Yea,  from  the 
feet  to  the  bead,  from  the  lowest  member, 
gradually  mounting  up  to  the  highest,  "  every 
one  of  them''^  is  set  in  the  body  as  it  hath  pleased 
God,  1  Cor,  xii.  18,  &c.  "  How  fair  and  how 
pleasant  art  thou,  0  love,  for  dehghts  !" 

Jehovah  rejoiced,  in  like  manner,  over  the 
works  of  creation  as  he  successivelj''  beheld 
each  day's  work,  and  saw  that  it  was  "  very 
good ;"  and  when  at  length  the  six  days'  work 
was  ended,  he  looked  down  from  heaven  and 
*'  saw  everything  that  he  had  made,  and  behold 
it  was  very  good,"  Gen.  i.  81.  And  shall  not 
the  joy  of  the  new  creation,  the  perfecting  of 
the  saints,  the  ending  of  the  six  thousand 
years'  patient  labor  of  the  Heavenly  Husband- 
man, yield  him  yet  greater  delight  ?  For 
when  the  sinners  are  consumed  out  of  the 
earth,  and  the  millennial  Sabbath  shall  com- 
mence, then  "  the  glory  of  the  Lord  shall  en- 
dure for  ever ;  the  Lord  shall  rejoice  in  his 
worJcs,^^  Ps.  civ.  30,  31.  Then  it  shall  be  said 
to  the  earthly  Jerusalem,  "He  will  rejoice 
over  thee  with  joy ;  he  will  rest  in  his  love ; 
he  will  joy  over  thee  with  singing ;"  and  "  Ye 


CHAPTER    VII.  241 

shall  be  a  delightsome  land!"  Zeph.  iii.  17; 
Mai.  iii.  12.  And  to  the  heavenly  Jerusalem, 
"  how  fair  and  how  pleasant  art  thou,  O  love, 
for  delights  I"  Eev.  xxi.  9,  &c. 

Verse  7. 

"  Cljis  iljg  ^lalurc  is  like  to  a  ^alm-iuc,  mxis  tijii  ^rrasts 
to  clusters  of  Clrapcs." 

"  The  righteous  shall  flourish  like  the  palm- 
tree,"  Ps.  xcii.  12.  "  The  ivy  creeps,  and  the 
bramble  trails,  but  the  palm,  in  perpendicular 
uprightness,  dwells  on  high,  and  seeks  the 
things  above  .  .  .  Some  trees  are  crooked, 
but  the  palm  is  straight ;  and,  standing  forth 
in  its  unbending  altitude,  it  spreads  all  its 
foliage  to  the  sun  ...  It  is  not  only  erect 
and  tall,  its  stem  is  fair  and  even.  It  is  a  tree 
of  remarkable  beauty.  Apart  from  all  its  as- 
sociations, there  is  something  in  its  slim  up- 
rightness, its  verdant  canopy,  and  the  silvery 
flashes  of  its  waving  plumes,  which  glads  the 
eye  that  gazes." 

Such  is  the  tree  to  which  the  Church  of 
Christ  is  likened.  "  This  thy  stature  is  like 
to  a  palm-tree" — tall,  erect,  and  fruitful.  But 
21 


242  THE    SONG    OF    SOLOMON. 

whicli  of  us  has  attained  to  it?  Let  us  forget 
tlie  things  which  are  behind,  and  be  ever 
reaching  forth  unto  those  things  which  are  be- 
fore— ^pressing  toward  the  mark  of  our  high 
calling.  Let  us  leave  the  low  and  stunted  at- 
tainments of  those  who  are  but  laying  again 
the  foundations  of  the  principles  of  the  doc- 
trines of  Christ,  and  let  us  "go  on  unto  per- 
fection^''^ Heb.  vi.  1. 

"Let  us  lay  aside  every  weight,  and  the  sin 
which  doth  so  easily  beset  us,  and  let  us  run 
with  patience  the  race  that  is  set  before  us, 
looking  unto  Jesus,^^  for  we  should  be  con- 
tented with  no  lesser  standard.  He  has  run 
his  race,  and  "  is  set  down  at  the  right  hand 
of  the  throne  of  God,"  Heb.  xii.  1,2;  a  beau- 
tiful example  for  us  to  follow ! 

The  palm-tree  is  constantly  referred  to  in 
Scripture  as  the  emblem  of  victory ;  see  Lev. 
xxiii.  40  ;  John  xii.  13  ;  and  Eev.  vii.  9.  The 
saints  in  glory  who  are  set  down  with  Jesus  in 
his  throne  (Rev.  iii.  21,  and  iv.  6),  are  "  clothed 
with  white  robes,  and  palms  in  their  hands." 
TJien,  emphatically,  it  will  be  true  of  us,  that 


cxiAPTKR  vn.  243 

"  we   are   more  than  conquerors   tlirougli   Litn 
that  loved  us,"  Eom.  viii.  87. 

Nor  is  this  all ;  for  it  is  added,  "  and  thy 
breasts  like  clusters  of  grapes."  "  I  am  the 
vine,  ye  are  the  branches."  All  the  "fruits  of 
righteousness  are  by  Jesus  Christ,"  &c.,  Phil. 
i.  11.  Every  bough,  therefore,  should  be 
bringing  forth  fruit  by  abiding  in  him ;  and 
in  "c^?«fer5,"  not  sparingly,  that  our  heavenly 
Father  may  be  glorified,  John  xv.  1 — 8.  By 
our  fruits  we  shall  be  known :  for  grapes  can- 
not be  gathered  of  thorns — a  corrupt  tree 
cannot  bring  forth  good  fruit,  Matt.  vii.  16 — • 
20.  If  there  be,  therefore,  "  clusters  of  grapes" 
in  any  believer,  it  proves  him  to  be  grafted 
into  Christ. 

Verse  8. 

"I  sarb,  I  ioill  go  ug  to  tijt  ^alm-trtc,  |  bill  take  Ijolb 
of  %  Roughs  tIjci'Eof;  noiu  also  tbu  ^reasts  sball  be 
as  dusters  of  tlje  Wint,  aitbi  ilje  smell  of  iljg  ^o&t  like 
gigplcs." 

The  daughters  of  Jerusalem  are  no  longer 
content  to  gaze  upon  the  Bride  of  Jesus,  as  it 
were  at  a  distance :  "  I  will  go  up  to  the  palm- 


244  THE    SONG    OF    SOLOMON. 

tree,  I  will  take  hold  of  tlie  bougts  thereof." 
Exalted  as  slie  is,  and  higli  as  is  lier  stature, 
thej  resolve  to  "go  up"  and  "take  liold"  of 
her.  There  is  something  very  forcible  in  this 
language,  for  the  branches  of  the  palm  grow 
near  the  top  of  the  tree,  leaving  the  stem  bare 
for  a  considerable  height ;  so  that  to  "  take 
hold  of  the  boughs  thereof"  implies  the  de- 
termination to  press  towards  the  mark  of  her 
high  calling.  It  was  a  blessed  resolution ;  and 
the  result  of  the  commuoion  thus  enjoyed  was 
very  sweet  and  refreshing.  "  Now  also  thy 
breasts  shall  be  as  clusters  of  the  vine."  "  That 
ye  may  suck  and  be  satisfied  with  the  breasts  of 
her  consolations  .  .  .  and  be  delighted  with 
the  abundance  of  her  glory,"  Isa,  Ixvi.  11. 
"We  are  beautifully  reminded  from  whom  her 
fruit  is  found,  Hos.  xiv.  8 ;  "  Clusters  of  the 
vine"  for  grapes  derive  all  their  sweetness 
from  the  vine^  and  Jesus  says,  "  I  am  the  true 
vine."  Whatever  the  Church  has,  she  has  in 
virtue  of  her  union  with  the  Lord  Jesus  Christ, 
her  "  beloved." 

"  And  the  smell  of  thy  nose  like  apples ;" 
like  the  fruit  of  that  "apple-tree"  to  which 


CHAPTER    VII.  245 

Christ  was  likened  in  chapter  ii.  3.  There 
should  be  a  holy  fragrance  around  the  children 
of  God,  that  all  may  take  knowledge  of  them 
that  they  have  "been  loith  Jesus,^^  Acts  iv.  13. 

Verse  9. 

"ginb  the  roof  of  tl;u  Piouilj  lib  lljc  best  Wiin  for  mg 
^c[o(jfi>,  tlyat  godlj  hoimx  sfocetlg,  causing  ibc  JTips  of 
il^ose  that  arc  aslccjj  to  sj^rah." 

Such  should  be  the  vivifying,  refreshing, 
and  quickening  influence  of  the  words  uttered 
by  every  child  of  God — quickening  to  those 
who  are  ^' dead  in  trespasses  and  sins ;"  and  re- 
viving to  such  of  the  Lord's  people  as  are  in  a 
dull,  languishing,  slumbering  state.  Words 
spoken  for  Ms  sake,  are  words  spoken  for  him, 
which  he  takes  as  to  himself,  and  they  are 
sweet  to  him.  If,  then,  "  a  cup  of  cold  water" 
given  to  one  of  his  little  ones  in  his  name,  is 
so  graciously  owned  and  accepted  of  him 
(Matt.  X.  42),  how  much  more  ^^the  best 
v)ine  /" 

"  The  best  wine"  may  have  some  future  al- 
lusion to  the  feast  in  the  kingdom,  of  which 
the  Lord  has  said,  "  I  will  drink  no  more  of 
21* 


246  THE    SONG    OF    SOLOMON. 

the  fruit  of  the  vine,  until  that  day  that  I 
drink  it  new  in  the  kingdom  of  God,"  Mark 
xiv.  25.  Bat  of  those  times  very  little  is  re- 
vealed to  us  in  Scripture — "tlie  day  shall  de- 
clare it."  In  the  meantime,  it  is  for  us  to  seek 
the  simple,  practical,  spiritual  meaning  of  the 
words ;  and  deeply  humbling  indeed  it  is  to 
understand  them  so  little,  and  to  have  attained 
to  so  very  little  of  "  the  measure  of  the  stature 
of  the  fulness  of  Christ !" 

Verse  10. 

"I  am  mg  ^dobcb's,  Hnb  Ijis  btsirc  is  iofoarb  rat." 

The  Bride  is  now  heard  to  speak  again,  but 
it  is  in  that  advanced  stage  of  Christian  experi- 
ence, which  looks  not  so  much  at  her  own 
things,  as  at  the  things  of  others.  There  is  a 
very  evident  difference  discernible  in  her  ex- 
perience on  wards  to  the  end  of  the  book.  The 
spring,  the  summer,  and  the  autumnal  seasons 
Lave  been  passed  through,  and  we  have  now 
the  matured  and  ripened  believer  brought  be- 


CHAPTER   VII.  247 

fore  Tis,  full  of  earnest  desire  for  the  good  of 
others. 

"  I  am  my  beloved's,  and  his  desire  is  to- 
ward me."  This  is  the  language  of  strong, 
unhesitating  confidence  in  God ;  the  well- 
assured,  deliberate  conviction  of  the  mind.  It 
is  most  blessed  experience  to  knoiv  ourselves 
thus  to  be  the  Lord's  ;  and  it  is  a  lesson  to  be 
learnt,  through  "  manifold  temptations  for  the 
trial  of  our  faith"  (such,  for  instance,  as  the 
Bride  had  gone  through  in  chapters  iii.  and  v. 
of  this  book).  But  when  wc  are  tried  we 
shall  come  forth  as  gold,  "in  fall  assurance  of 
faith,"  ^'■nothing  wavering:''''  able  to  say  with 
David,  "  I  am  thy  servant" — "  0  Lord,  truly/ 
am  thy  servant" — '■^  I  am  thine;  save  me,"  Ps. 
cxix.  94,  125 ;  Ps.  cxvi.  16. 

This  full  assurance  becomes  to  the  child  of 
God  the  same  sure  ground  for  expecting  safety 
and  divine  keeping,  as  it  was  to  God's  well- 
beloved  Son,  when  in  pleading  with  his  Father 
in  behalf  of  his  people,  he  urges  this  plea — "  I 
pray  for  them,  .  .  .  FOR  they  are  thine,^^  John 
xvii.  9.     "  I  am  my  beloved's." 

There  is  something  verj^  sweet  in  the  feel- 


248  THE    SONG    OF    SOLOMON. 

ing  that  we  are  the  'property  and  possession  of 
Jesus — "  my  beloved's" — bis  own  "purchased 
possession,"  Eph.  i.  l-i.  "Ye  are  not  your 
own,  for  ye  are  bought  with  a  price  ;  therefore 
glorify  God  in  your  body  and  in  your  spirit 
ivhich  are  God^s,''^  1  Cor.  vi.  19,  20.  Body, 
soul,  and  spirit,  all  are  Ms  I  "  I,"  that  is,  I  my- 
self, "  am  my  beloved's :"  all  I  have,  and  all  I 
am — his  purchased  property,  "  Whether  we 
live,  therefore,  or  die,  we  are  the  Lord' s,''^  Eom. 
xiv.  7,  8. 

Nor  is  this  all ;  for  there  is,  on  the  other 
hand,  no  doubting  of  Christ's  affection  in  re- 
turn;  "and  his  desire  is  toiyartZ  me."  "Per- 
fect love  casteth  out  fear,"  and  in  the  exercise 
of  ardent  love  towards  her  Beloved,  the  Bride 
rested  in  the  full  assurance  of  his  love  to  her. 
He  had  given  the  strongest  proof  it,  in  that  he 
had  laid  down  his  life  for  her  !  And  over  and 
over  again  he  had  manifested  the  yearning 
"  desire"  of  his  heart  towards  her.  On  one 
occasion  he  declared  that  he  was  '■^  straitened'^ 
until  baptized  with  the  baptism  of  death  for 
his  people,  Luke  xii.  50  ;  on  another,  he  wepA 
over  Jerusalem,  with  the  "desire"  he  felt  for 


CHAPTER    VII.  249 

its  salvation,  Luke  xix.  41,  42  ;  Matt,  xxiii. 
87  ;  bis  bowels  yearned  over  EpLraim,  when 
lie  heard  him  bemoaning  himself,  &c.,  Jer. 
xxxi.  20  :  to  his  disciples  at  the  last  passover, 
he  expressed  himself  with  ihe  deepest  intensity 
of  feeling,  saying,  "  With  desire  I  have  desired 
to  eat  this  passover  with  3'ou  before  I  suffer  ;" 
or,  as  it  is  in  the  margin^  "I  have  heartily  de- 
sired,''^ Luke  xxii.  15  :  and  in  his  last  prayer 
he  seems,  as  it  were,  to  sum  up  all  his  desires 
for  his  people,  saying  to  his  Fathei',  "  I  pray 
for  them,"  &c.,  &c.  ;  until  at  length  he  almost 
ceases  to  pray  as  a  suppliant,  saying,  "  Father, 
I  WILL,"  &c.,  John  xvii. 

So  earnest  was  he  in  our  behalf!  Nor  is 
this  all ;  he  even  lives  to  make  intercession  for 
us  still — Heb.  vii.  25 — ever  breathing  oat  his 
desires  in  behalf  of  his  Church  into  his  Father's 
ear,  '■^  until  the  shadows  flee  away"  and  the 
day  come,  when  the  whole  being  perfected  in 
glory,  "  he  shall  see  of  the  travail  of  his  soul, 
and  shall  be  satisfied.'''' 

"  So  shall  the  King  greatly  desire  thy  beauty." 
"  All  the  invitations  of  the  gospel  may  be  re- 


250  THE    SONG    OF    SOLOMON. 

garded  as  ilte  desires  of  tlie  heavenly  suitor." 
— Mrs.  Stevens. 

There  is  yet  mucli  comfort  to  be  derived 
from  the  personal  appropriation  of  these  "truths, 
as  here  expressed.  "/  am  my  beloved's, 
and  his  desire  is  toward  we.-"  each  indi- 
vidual member  is  to  realize  this  for  himself. 
If  Christ  loves  the  flock,  he  loves  every  sheep. 
"  What  man,  having  an  hundred  sheep,  if  he 
lose  one,  doth  not  ...  go  after  that  which  is 
lost?"  &c.,  Luke  XV.  4.  &c. ;  "His  desire  is 
towards  me."  "  Who  loved  we,  and  gave  him- 
self for  yne,"  Gal.  ii.  20. 

Such  is  the  happy  and  assured  confidence 
of  the  well-established  Christian.  He  is  not 
like  "  a  wave  of  the  sea  driven  with  the  wind 
and  tossed,"  Jas.  i.  6,  for  he  knows  whom  he 
has  believed,  2  Tim.  i.  12,  even  Jesus  Christ, 
the  same  yesterday,  and  to-day,  and  for 
ever. 

The  verse  may  be  rendered,  "  I  am  my 
beloved's,    because    his    affection    is    toward 

me . " — ROWBOTHAM. 


CHAPTER    vir.  251 

Verse  11. 

"  Come,  ntg  ^clobcb,  let  us  go  fortlj  iato  ilje  ^ulis,  let 
us  lobge  iit  tljc  tillages." 

The  Bride  has  learnt  now  to  forsake  the 
company  of  the  nearest  and  dearest,  for  the 
sake  of  Jesus.  "  Let  us  go  forth  into  the 
field,"  is  the  breathing  of  her  soul  into  the 
ear  of  Jesus,  expressive  of  the  deep  longing 
she  felt  for  that  deep,  and  close,  and  intimate 
communion  which  could  be  realised  only  in 
retirement. 

She  would  therefore  "go  forth" — she  would 
leave  "  the  city,"  the  public  ordinances,  the 
busy,  active  scenes  of  daily  life,  and  the  society 
of  the  dearest  earthly  friends,  and  with  her 
Beloved  alone  she  would  "  go  forth  into  the 
fields." 

There  is  great  blessedness  in  being  thus  for 
a  season  alone  with  Jesus.  The  Lord  himself 
was  wont  when  on  earth,  to  withdraw  with  his 
disciples  from  the  multitude  at  certain  seasons, 
as  in  Mark  vi.  31,  "Come  ye  yourselves  apart 
into  a  desert  place,  and  rest  a  while."  He 
does  not  say.  Go  and  live  in  the  desert,  sepa- 
rate yourselves  altogether  from  your  fellow 


252  THE    SONG    OF    SOLOMON. 

creatures,  and  abide  in  seclusion.  God  for- 
bid !  He  would  have  them  as  lights  in  the 
world,  as  messengers  to  prepare  his  way  before 
him,  as  witnesses  of  his  truth  in  the  midst  of 
an  ungodly  generation. 

But,  in  order  to  shine  brightly,  the  lamp 
must  be  trimmed ;  in  order  to  catch  men,  the 
nets  must  be  mended ;  and,  in  order  to  teach 
others,  we  must  he  taught.  Nay,  more,  for,  in 
order  to  our  own  growth  in  grace,  and  our 
own  personal  preparation  for  the  presence  of 
the  Lord,  we  need  much  secret  disciiDlinc, 
much  secret  intercourse  with  our  Father  which 
seeth  in  secret,  and  much  secret  communion 
with  the  Beloved  of  our  souls.  Hence  the 
manifold  means  made  use  of  for  our  with- 
drawment  from  this  vain,  transitory  world, 
from  time  to  time.  Too  often,  alas !  the  child 
of  God  is  apt  to  murmur  and  rej^ine  on  being 
withdrav/n  from  active  service  and  the  public 
ordinances  (it  may  be  by  illness,  &c.,  &c.,)  to 
be  taught  of  Jesus  in  secret ;  but  the  Bride 
had  attained  to  more  of  the  mind  of  Christ; 
for  she  herself  desires  it.  She  would  not 
make  it  necessary  (if  one  may  so  speak)  that 


CHAPTER    VII.  253 

the  Lord  should  lay  his  chastening  hand  upon 
her,  to  bring  her  there  ;  but  her  own  soul  sighs 
for  this  close  communion  with  him. 

Those  who  have  once  tasted  of  its  sweet- 
ness will  oftentimes  be  willing  to  forego  the 
society  of  all  other  beloveds,  for  that  of  the 
Beloved — the  one,  the  only  one,  who  can 
enter  into  the  very  inmost  recesses  of  the 
heart.  If  we  are  very  closely  united  to  Jesus, 
we  shall  pant  after  this  secret  intimacy,  which 
is  not  to  be  enjoyed  in  the  society  even  of 
fellow- Christians.  "Come,  my  beloved,  let  us 
go  forth  into  the  tield." 

But  the  expression  that  follows  intimates 
the  temporary  nature  of  this  sweet  enjoj'ment: 
"  let  us  lodge  in  the  villages."  "  For  here  we 
have  no  continuing  city ;"  \ve  are  but  stran- 
gers and  pilgrims,  tanying  or  lodging  for  the 
night 

We  have  a  beautiful  instance  of  precisely 
similar  feeling  in  our  Lord  when  on  earth  (for 
the  same  Spirit  dwelt  in  him  and  actuated  him 
then,  which  now  dwells  in  and  actuates  his 
Bride),  leading  him  to  withdraw  from  the 
busy  city,  and  lodge  in  the  quiet  village.  For 
22 


254  THE    SONG    OF    SOLOMON. 

\ve  read,  tbat  after  his  public  entrance  into 
Jerusalem  and  his  ministrations  in  the  temple, 
"  he  left  them,  and  went  out  of  the  city,  into 
Bethany  ;  and  he  lodged  there,''''  Matt.  xxi.  17 ; 
there,  in  quiet,  peaceful  retirement,  to  hold 
communion  with  the  family  whom  he  loved, 
John  xi.  1 — 5. 

The  word  translated  "lodge"  may  also  be 
rendered  to  remain  or  continue.  But  in 
either  case  the  intent  of  the  passage  is,  that 
the  Bride  longed  to  be  retired  from  the 
trouble  and  distractions  of  the  flesh,  and  to 
w^alk  into  the  field  of  heavenly  meditation 
and  delight. 

Verse  12. 

"lid  us  get  «|^  carlu  la  ll_3c  l^incBarbs;  let  m  ut  if 
lljc  Wwxti  flourislj,  bktbcr  ihc  tcuber  ^rap£  appear, 
anb  tbc  pomegranates  bub  foitb." 

It  was  not  to  indulge  in  carnal  ease  or  sen- 
sual enjoyment  that  the  Bride  had  sought  re- 
tirement with  Jesus.  On  the  contrary,  that 
season  of  communion  was  the  means  o^  quick- 
ening her  to  renewed  earnestness  and  more 
diligent  watchfulness — "Let  us  get  up  early  to 


CHAPTER   VII.  255 

the  vineyards."  "While  we  have  time,  let 
us  do  good  unto  all  men."  "  Work  while  it 
is  called  to-daj."  Like  our  blessed  Saviour, 
let  us  learn  to  rise  up  early  in  the  morning,  "  a 
great  while  before  day,"  Mark  i,  85.  "  Let  us 
get  up  early  to  the  vineyards," 

And  let  us  remember  to  go  to  no  work 
alone,  without  Jesus—"  let  us  go."  Never  let 
us  go  to  inspect  the  vineyards  save  in  com- 
pany with  him. 

"  To  the  vineyards."  This  is  just  as  it 
should  be ;  there  is  first  a  holy  concern  for  her 
own  well-being,  and  then  afterwards  for  the 
welfare  of  others,  see  chap.  viii.  She  would 
look  to  her  own  state  before  God.  "  Let  us 
see  if  the  vine  flourish,"  &c.  This  intimates 
diligence  and  watchfulness.  "  Look  to  your- 
selves that  we  lose  not  those  things  which  we 
have  wrought,"  2  John  8.  "  Give  diligence  to 
make  your  calling  and  election  sure  ;"  "  for  if 
these  things  be  in  you  and  abound,  they  make 
you  that  ye  shall  neither  be  barren  nor  un- 
fruitful," &c.,  2  Pet.  i.8— 10  ;  margin,  ''idU:'' 
The  contrast  is  very  precious  from  the  present 
experience  of  the  Bride  to  her  early  experi- 


266  THE    SONG    OF    SOLOMON. 

ence,  in  cliap,  i.  6.  Then  slie  confessed — "but 
mine  own  vineyard  have  I  not  kept."  Now  slie 
can  get  up  early  to  see  that  the  vine  is  flour - 
ishing,  and  the  grape  opening ;  margin.  Thus 
there  is  real  growth  in  grace  manifested  in 
her.  There  is  likewise  a  beautiful  reflection 
of  the  Spirit  of  Jesus  in  her.  Precisely  what 
he  had  gone  down  into  his  garden  to  do, 
chap,  vi.  11,  she  would  now  ^^  get  up  early  to 
the  vineyards"  to  do. 

But  it  is  observable  that  the  evidences  here 
sought  after,  are  not  to  prove  that  she  is  in 
Christ ;  they  are  for  the,  fruits  which  are  to  be 
found  in  Christians.  The  Bride  looks  for 
fruitfulness  "in  the  vineyards^''''  not  in  the 
barren  wilderness.  There  cannot  be  such 
fruits  in  the  soul  but  newly  converted :  they 
are  only  to  be  found  in  the  trees  that  have 
been  digged  about,  Luke  xiii.  1,  and  in  the 
branches  that  have  been  pruned  and  purged, 
John  XV.  2.  This  is  a  truth  of  great  import- 
ance, though  but  seldom  thought  of  And 
hence  the  3"oung  believer  is  oftentimes  led 
to  great  questionings  whether  he  is  a  believer 
or  not,  although  the  question    of  fruitfulnesi 


CHAPTER   VII.  267 

scarcely  belongs  to  him.  How  vain  for  a 
soul  to  be  seeking  the  "  tender  grape,"  when 
it  has  no  assurance  of  being  a  branch  of  "the 
vine."  No — it  is  when  we  are  brought  to  say 
"  I  am  my  beloved's,"  &c.,  that  it  becomes  us 
to  see  that  such  a  professioyi  stands  the  test  of 
hearing  fruit !     Matt.  vii.  17. 

"  %\itn  foil!  I  jgifrc  i]m  mg  IToitcs." 

"  There,"  that  is,  in  the  free  and  unfettered 
communion  which  the  Bride  enjoyed  with 
Jesus  in  solitude  would  be  the  open  manifesta- 
tion of  the  overflowings  of  her  love,  which 
was  in  measure  kept  in  restraint  in  the  pres- 
ence of  others.  Just  as  Joseph,  in  the  in- 
tensity of  his  love  towards  his  brethren, 
sought  his  chamber  where  he  might  weep 
unseen,  so  it  is  in  retirement  that  we  can  alone 
pour  out  our  whole  souls  to  Jesus.  In  like 
manner,  when  David  and  Jonathan  would 
embrace  and  kiss  one  another,  they  not  only 
retired  into  "the  field,"  without  the  city,  but 
even  waited  until  the  lad  that  carried  the  ar- 
rows "was  gone;"  and  ^Hheii  they  kissed  ouo 
22* 


258  THE   SONG    OF   SOLOMON. 

another,  and  wept  one  witli  another,  until 
David  exceeded,"  1  Sana.  xx.  35 — il.  Beau- 
tiful type  of  Christ,  the  true  David,  the  beloved 
of  Ins  Bride!  "  There,"  she  exclaims,  "there 
will  I  give  thee  my  loves." 

"  Loves"  is  in  the  plural  in  the  Hebrew,  to 
shew  the  abundance  and  excellency  of  it.  It 
is  not  simply  love,  but  the  highest  degree,  the 
excess,  the  overflowings  of  love  ! 

Verse  13. 

*'  il\t  P^Hpiiralies  gibe  a  ^mrll,  nnb  at  onr  drafts  mt  all 
mannxr  of  pkasant  .Jfriuts,  mto  anb  oDi,  ioljiclj  |  l^abe 
laib  tip  for  tijcc,  0  mg  ^tlobcb." 

These  words  may  be  either  taken  as  the 
continued  language  of  the  Bride,  or  as  the 
answer  of  Christ  to  her  invitation  to  inspect 
her  fruitfulness,  ver.  11,  12. 

If  the  Bride  is  still  speaking,  her  words 
evidence  a  very  advanced  stage  of  Christian 
experience,  that  she  should  be  able  to  make 
such  a  declaration  in  the  spirit  of  humility — 
"At  our  gates  are  all  manner  of  pleasant 
fruits  r  But  all  idea  of  merit  or  self-exalta- 
tion  is  at  once  disclaimed  in  the  following 


CHAPTER    VII.  269 

■words — "  which  I  have  laid  up  for  thee,  0  ray 
beloved." 

It  is  very  certain  that  every  development 
of  the  fruits  of  the  Spirit  in  the  Lord's  people, 
and  every  act  performed  for  his  sake,  is  as 
treasure  laid  up  in  heaven  for  the  Lord  of  the 
harvest.  There  is  no  other  allusion  in  Scrip- 
ture to  a  believer's  laying  up  for  Christ. 
When  we  are  exhorted  to  "lay  up,"  it  is  for 
ourselves — as  in  1  Tim.  vi.  18,  19 ;  Matt.  vi. 
20,  and  xix.  21 — for  we  are  receiving  out  of 
Christ's  fulness  only  sufficient  grace  for  daily 
use.  (The  laying  up  the  tithe  of  increase 
every  third  year,  in  Deut.  xiv.  28,  was  a  min- 
istering to  the  need  of  others^  "the  Levite,  the 
stranger,  and  the  fatherless,"  rather  than  a 
laying  up  for  the  Lord.  And  it  is  the  only 
instance  where  the  expression  occurs.) 

It  seems,  therefore,  more  probable  that  the 
words  are  to  be  taken  as  Christ's  reply  to  his 
Bride,  most  graciously  owning  and  accepting 
the  sweet  fragrance  he  met  with  in  his  inspec- 
tion of  the  vineyards — "  The  mandrakes  give 
a  smell." 

But,  as  if  he  would  give  her  no  room  for 


260  THE    SONG    OF   SOLOMON. 

resting  in  present  attainments,  and  lest  she 
should  be  satisfied  with  the  sweetness  of  such 
holy  experience  in  this  life,  he  immediately 
directs  her  to  look  yet  higher,  adding,  "  And 
at  our  gates  are  all  manner  of  pleasant  fruits, 
which  I  have  laid  up  for  thee,  O  my  beloved." 

There  is  much  yet  "laid  up,"  "0  how  great 
is  the  goodness  which  thou  hast  laid  up  for 
them  that  fear  thee!"  as  well  as  that  "  which 
thou  hast  wrought  before  the  sons  of  men  P''  Ps. 
xxxi.  19,  "  There  is  laid  up  for  me  a  crown 
of  righteousness,"  &c.,  2  Tim.  iv.  8.  Much  is 
revealed  to  us  now  in  sweet  foretastes,  through 
the  indwelling  of  the  Spirit  of  God,  1  Cor.  ii. 
9,  10,  but  the  full  enjoyment  of  all  is  "  laid 
up^''  "  reserved  in  heaven"  for  us,  to  be  known 
only  in  his  presence  where  there  is  ^^ fulness 
of  joy!" 

Then,  when  we  "  enter  in  through  the  gates 
into  the  city,"  Eev.  xxii.  14,  what  wonders  we 
shall  know  of  that  "  light  which  no  man  can 
approach  unto  ;"  of  that  glory  which  "  no  man 
hath  seen  or  can  see;"  and  of  that  Idngdom 
which  '■^ flesh  and  blood  cannot  inherit !"  for 
there  is  "laid  up"  for  us  there,  "a?Z  manner 


CHAPTER   VII.  261 

of  pleasant  fruits."  "  Fulness  of  joy — pleasures 
for  evermore,"  Ps.  xvi.  11.  "  Thou  shalt  make 
them  drink  of  the  river  of  thy  pleasures  P^  Ps. 
xxxvi.  8.  Truly  a  glorious  harvest  is  laid  up 
for  us  in  that  heavenly  garner,  "  where  neither 
moth  nor  rust  doth  corrupt,  and  where  thieves 
do  not  break  through  and  steal." 

There  is  yet  one  more  thought  of  exceeding 
preciousness  in  the  personal  appropriation  of 
all  this — "  for  thee,  O  my  beloved."  Yes,  for 
rael  may  every  member  of  Christ's  mystical 
body  exclaim — "  He  loved  me,  and  gave  him- 
self for  me ;"  and  if  he  is  mine,  all  things  are 
mine  I  it  is  all  "  laid  up"  for  me! 

"  Most  wondrous  joys  he  lets  us  know, 
In  fields  and  villages  below  ; 
Gives  us  a  relish  of  his  love — 
But  keeps  his  noblest  feast  above ! 

"In  Paradise  within  the  gates, 
A  higher  entertainment  waits, 
Fruits,*  new  and  old  laid  up  in  store, 
Where  we  shall  feed  but  thirst  no  more."      WATia 

*  Lev.  xxvL  10. 


CHAPTER    VIII. 

Verse  1, 

"  #  i^ini  t\pn  fajcrt  as  mg  ^rolljcr,  iljat  sucheb  tlje  ^rcasts 
of  mg  p[otljcr." 

It  seems  so  unlikely,  towards  the  close  of  a 
book  of  Christian  experience  such  as  this,  in 
the  matured  development  of  the  Christian  life, 
and  after  such  strong  and  unhesitating  lan- 
guage has  been  used  of  a  relationship  still  closer' 
than  a  brother^ s,  that  the  Church  should  now 
exclaim  with  regard  to  Christ,  *'  O  that  thou 
wert  as  my  brother  !"  that  it  is  far  more  rea- 
sonable to  understand  these  words  in  reference 
to  those  who  were  "  without'^  the  vineyards 
which  the  Bride  had  been  inspecting.  From 
within  that  sacred  enclosure,  her  eyes  would 
rest  on  "the  waste  howling  wilderness,"  in 
which  there  were  many  who  were  yet  strangers 


CHAPTER   VIII.  263 

to  God  ;  and  in  the  overflowings  of  a  heart  of 
love,  which  beats  in  unison  with  that  of  Jesus 
when  He  looked  down  from  heaven  with  a 
pitting  eye  upon  a  world  of  rebels,  she  would 
be  constrained  to  exclaim,  "  O  that  thou  wert 
as  my  brother,  that  sucked  the  breasts  of  my 
mother !"  She  would  earnestly  desire  for 
them  that  they  were  brought  into  the  same 
family,  as  children  of  the  same  Father,  and 
partakers  of  the  same  new  birth  with  herself 
(the  Holy  Spirit  being  always  understood, 
throughout  the  book,  as  the  divine  author  of 
the  new  birth,  under  the  term  "  mother"),  and 
thus  made  with  her  to  be  brethren  in  the  holy 
fellowship  of  the  gospel. 

This  yearning  desire  after  those  who  are 
"without,"  is  only  that  reflecting  of  the  Lord's 
love  which  is  to  be  looked  for  in  all  who  are 
vitally  united  to  him.  Do  we  not  hear  him 
say,  "  O  Jerusalem,  Jerusalem,  how  often 
would  I  have  gathered  thy  children  together  I" 
&c.  And  again,  "0  that  there  were  such  an 
heart  in  them !"  &c..  Matt,  xxiii.  37  ;  Deut.  v. 
29.  It  was  in  this  spirit  that  so  soon  as  An- 
drew had  found  Jesus,  he  sought  his  brother 


264  THE   SONG    OF    SOLOMON. 

Simon,  and  "  brought  him  to  Jesus,^^  Jolin  i.  41, 
42  ;  and  tliat  Philip  immediately  afterwards 
invited  Nathanael  to  "  come  and  see"  him 
also ;  verse  45,  46.  It  was  in  the  same  spirit 
that  St.  Paul  declared  that  he  could  wish 
himself  accursed  from  Christ  for  his  brethren, 
&c.,  Eom.  ix.  3  ;  and  that  he  was  constantly  in 
prayer  "night  and  day"  to  bring  his  fellow- 
sinners  to  Jesus.  The  far-advanced  believer 
having  drank  deeply  into  Christ's  love,  mani- 
fests proportionably  his  own  love  to  others. 

"  ®lj£n  I  sljonib  finb  thn  irtitljout,  |  boulb  kiss  i^t£ ; 
jrta,  I  sljoulb:  not  k  ircspisctJ." 

Thus  most  beautifully  following  in  the  track 
of  her  Beloved,  who,  when  he  saw  the  return- 
ing prodigal  yet  "  afar  off,"  ran  to  meet  him, 
and  fell  on  his  neck  and  kissed  him  !  Luke.  xv. 
20.  Jesus  had  dealt  thus  with  her,  for  she  was 
once  at  a  distance  from  him,  and  she  would, 
therefore,  now  "  kiss"  those  whom  she  found 
"  without,"  "  a  great  way  off."  Nor  would  her 
labor  be  in  vain  in  the  Lord — "Yea,  I  should 
not  be  despised." 

Oh  for  more  of  this  loving,  earnest  yearning 


CHAPTER   VIII.  265 

of  spirit  after  those  who  are  yet  "  without!" 
"Let  us  consider  one  another  to  provoke  unto 
love  and  to  good  works."  It  was  thus  the 
Bride  dehghted  to  act.  "Not  forsaking  the 
assembling  of  ourselves  together,  .  .  .  hut  exhort- 
ing one  another ;  and  so  much  the  more  as  ye 
see  the  day  approaching,"  Heb.  x.  24,  25.  She 
would  fain  have  others  to  be  sharers  of  her 
joys. 

Verse  2. 

"  I  feflulb  leab  tljcf,  imb  biiixg  i^tc  into  mg  P^otljer's 
|lous£." 

I  would  not  leave  thee  to  perish,  like  the 
priest  and  the  Levite  in  the  parable,  passing 
by  on  the  other  side,  Luke  x.  ;  but  I  would 
seek  to  bring  thee  to  the  ordinances  and  the 
dwelling-place  of  my  Beloved.  I  would  lead 
thee  into  fellowship  of  spirit  with  myself 

Are  we  afraid  to  speak  thus,  and  to  say  "  / 
would  lead  thee,"  &c.  ?  Alas !  too  often  the 
believer  is  heard  coldly  affirming,  "  /  cannot 
convert  such  an  one ;  it  is  a  work  /  have 
nothing  to   do  with;  /  must  leave   that   to 

God,"  &c.,  &c.     Truly,  of  himself  he  is  "  not 
23 


266  THE    SONG    OF    SOLOMON. 

sufi&cient"  for  tliese  things;  "but  our  suffi- 
ciency is  of  God."  We  do  not  go  alone  to 
the  work.  Wherever  we  go,  we  take  Christ 
with  us;  "for  we  are  one  with  Christ,  and 
Christ  with  us."  If  we  speak,  it  is  not  tve  that 
speak,  but  the  Spirit  of  our  Father  which 
speaketh  in  us.  Matt.  x.  20.  If  we  win  souls 
to  Jesus,  it  is  because  the  Father  draws  them, 
John  vi.  44.  If  we  seek,  as  Andrew  did,  to 
lead  an  unconverted  brother  to  Jesus,  why- 
should  we  not,  as  he  did,  "  bring  him  to  Jesus?" 
Surely  it  is  that  we  do  not  realise  our  one- 
ness with  Christ  in  these  things,  or  we  should 
not  have  "  so  little  faith."  We,  independently 
of  him,  could  do  nothing ;  but  he  in  us  must 
accomplish  God's  purpose  of  love  towards 
them  who  are  "  without." 

"W.\o  feoulb  mstract  rat" 

Here  lay  the  secret  of  her  success:  she  was 
taught  of  the  Spirit,  whose  special  office  it  is  to 
"  teach  us  all  things,"  and  to  "  guide  us  into  all 
truth,"  John  xvi.  13,  and  xiv.  26.  "The 
Holy  Ghost  shall  teach  you  in  the  same  hour 
what  ye  ought  to  say,^^  Luke  xii.  12.     It  was 


CHAPTER    VIII.  267 

thus  "witli  Stephen — "a  man  full  of  the  Holy 
Ghost;"  "they  were  not  able  to  resist  .  .  .  the 
Spirit  by  which  he  spake,"  Acts  vi.  5,  10. 

Even  the  Lord  Jesus  was  himself  thus  in- 
structed "  how  to  speak  a  word  in  season,"  &c., 
Isa.  1.  4,  and  xi.  2,  3.  Learn  then,  believer, 
that  if  your  body  is  the  temple  of  the  Holy 
Ghost  which  is  in  you,  ye  are  to  seek,  "  in  the 
power  of  his  might,"  to  lead  others  to  a  like 
participation  of  the  new  birth.  "  I  would  lead 
thee,"  &G. 

"I  faoulli  :aus£  tljcc  to  briitli  of   sptctb  Waxxt  of  tlje 
juice  of  ntg  pomegranate." 

We  must  not  even  be  content  to  bring  them 
into  the  fold,  but  we  must  let  them  share  our 
'pasture.  We  must  impart  willingly  to  them 
of  the  "  bread  enough  and  to  spare^^  of  our 
Father's  house.  For  if  the  multitude  of  five 
thousand  were  still  to  be  fed,  there  would  still 
be  "  baskets  of  fragments"  to  take  up.  Thus, 
in  Acts  xviii.  25,  26,  we  read  that  Apollos 
being  "  instructed  in  the  way  of  the  Lord,  .  .  . 
spake  and  taught  diligently  the  things  of  the 
Lord."     But  Aquila  and  Priscilla  were  farther 


268  THE    SONG    OF    SOLOMON. 

advanced ;  and,  in  the  spirit  of  the  Bride, 
"  thej  took  him  unto  them,  and  expounded 
unto  him  the  way  of  God  more  perfectly ;" 
thus  making  him  to  drink  of  their  "  spiced 
wine." 

All  this  is  a  yet  further  reflection  of  the 
mind  of  Christ ;  for  does  he  not  say,  "  I  have 
drunk  my  wine  with  my  milk ;  eat,  0 friends : 
drink,  yea,  drink  abundantly,  0  hdovedV 
chap.  V.  1 ;  "  Come,  drink  of  the  wine  which 
I  have  mingled,"  Pro  v.  ix.  5.  Then  is  it  most 
fitting  in  his  Bride  to  say  likewise,  "  I  would 
cause  thee  to  drink  of  the  spiced  wine  of  the 
juice  of  my  pomegranate."  Just  what  the 
literal  Israel  was  reqmred  to  do  literally,  is 
required  of  the  spiritual  seed  spiritually. 
"  Thou  shalt  furnish  him  (thy  brother)  liber- 
ally .  .  .  out  of  thy  floor  and  out  of  thy  wine 
press :  of  that  wherewith  the  Lord  thy  God 
hath  blessed  thee,  thou  shalt  give  unto  him," 
Deut.  XV.  14.. 

Let  us,  then,  invite  others  to  share  the 
precious  feast  of  good  things,  of  which  we 
have  been  made  partakers,  saying,  "Come 
with  us,  and  we  will  do  thee  good ;  and  what 


CHAPTER  viir.  269 

goodness  the  Lord  shall  do  to  us,  the  same 
will  we  do  to  thee,"  Numb.  x.  29,  32.  For 
there  need  be  no  selfishness  among  Christians, 
so  long  as  there  is  "  a  fountain  of  hving 
waters"  to  draw  from.  Nay,  "he  that  water- 
eth  shall  be  watered  also  himself."  For, 
"  there  is  that  scattereth,  and  yet  increaseth" 
Prov.  xi.  24,  25. 

Verse  3. 

"Pis  left  Panb  sljoulb  fat  unber  mu   ptab,  nitb  l^is 
rig^t  panb  s^oulb  cmljrHCE  nit." 

Beautiful  picture  of  the  soul  peacefully  rest- 
ing in  the  arms  and  on  the  bosom  of  Jesus  ! 
It  seems  to  be  the  utterance  of  the  Bride, 
revelling,  as  it  were,  in  the  sweet  consciousness 
of  her  nearness,  her  closeness  to  Christ,  ren- 
dered more  sweet  by  the  contrast  of  those  who 
were  "  afar  off." 

Thrice  blessed  repose !  "  His  left  hand 
should  be  under  my  head,  and  his  right  hand 
should  embrace  me."  The  words  seem  to 
imply  more  than  the  mere  actual  present  ex- 
perience of  it,  for  there  is  also  the  resting  in 
the  calm  assurance  that  so  it  "  should  ie."  It 
23* 


27D  THE    SONG    OF   SOLOMON. 

was  a  privilege  she  claimed  as  her  own.  She 
had  experienced  it  before,  and  she  would  do  so 
yet  again.  She  would  feel  his  hand  embrac- 
ing her,  and  keeping  her  within  his  own 
sacred  enclosure. 

It  was  in  the  mother's  house  now,  as  it  had 
been  in  the  banqueting  house  before,  that  she 
had  been  brought  to  this  holy  exercise  of 
"leaning  on  her  beloved,"  chap.  ii.  4.  But 
she  was  then  brought  there,  as  it  were,  alone  ; 
all  her  care  and  concern  was  about  herself: 
??ozf,  she  is  seen  there  in  company,  as  it  were, 
with  others  whom  she  has  led  thither  to  share 
her  wine. 

Then^  too,  in  the  warmth  of  "first  love," 
the  manifestations  of  Christ  were  overwhelm- 
ing to  her  soul — "  I  am  sick  of  love,"  she  ex- 
claimed ;  "  sta}'-  me  with  flagons,"  chap.  ii.  5. 
But  now  there  is  the  holy  calmness  which 
characterises  the  more  matured  believer, 
sweetly  resting  in  the  arms  of  Jesus,  not  with 
less  confidence  and  holy  assurance  of  soul, 
but  without  that  ecstatic  frame  of  mind.  It  is 
always  thus  that,  in  the  development  of  that 
faith  "  which   worketh  by  love,"  we  learn  to 


CHAPTER    VIII.  271 

"look  also  on  the  things  of  others,"  as  we  go 
ourselves  "from  strength  to  strength." 

C  I]  r  i  s  t . 

Versa  4. 

"I  cljarge  nou,  0  Puiiqlitcrs  of  |crus;ilcm,  Ibiit  jic  slir 
not  itp,  uor  utoalic  nm  ifobc  until  sbc  please." 

The  marginal  reading  of  this  verse  may 
suggest  to  us  that  now  this  charge  to  the 
daughters  of  Jerusalem  is  add-rl  to  by  an  ap- 
peal to  themselves.  "W%  should  ye  stir  up, 
or  why  awake  my  love  till  she  please?"  As 
if  they  were  now  themselves  awakened  to 
some  sense  of  the  sweetness  of  religion,  and 
ought,  therefore,  at  once  to  understand  the 
appeal. 

The  charge  occurs  (as  in  both  the  previous 
instances  in  chap.  ii.  7,  and  iii.  5)  whilst  the 
Bride  was  in  the  enjoyment  of  pecuHarly 
hallowed  communion ;  and  it  seems  to  teach 
us  that  such  seasons  are  not  broken  in  upon 
— save  by  our  own  consent ! — "  until  she 
please." 

The  verse  immediately  following  suggests 


-  1  -  THE    SONG    OF    SOLOMON. 

also  that  the  believer  cannot  be  always  rest- 
ing ;  he  is  called  aside  to  "  rest  a  while,''''  from 
time  to  time,  during  his  pilgrim  journey;  but, 
after  all,  his  must  be  an  onward  course. 

Verse  5. 
"  W-ha  IS  ibis  lljat  cometlj  up  from  llje  Milkrwss  ?" 
Coming  up — journeying — making  progress. 
Such  is  the  characteristic  feature  of  the  true 
believer.  But  from  whence  ?  "  From  the 
wilderness^  Ah!  it  is  well  to  be  taught  to 
look  back  "to  the  rock  whence  we  are  hewn, 
and  the  hole  of  the  pit  whence  we  are  digged." 
The  Lord  would  not  have  us  forget  it  at  any 
stage  of  our  experience.  His  first  words  and 
his  last  to  his  Bride  were  alike  to  call  to  her 
remembrance  what  she  had  been — a  beggar 
raised  from  the  dunghill  to  inherit  the  throne 
of  glory,  that  the  exceeding  riches  of  His 
grace  might  be  magnified  in  her.  Thus,  in 
chap.  i.  9,  he  says,  "I  have  compared  thee,  0 
my  love,  to  a  company  of  horses  in  Pharaoh's 
chariots,"  brought  up  out  of  Egypt ;  and  now 
he  asks,  "Who  is  this  that  cometh  up  from 
the  wildernessT''     He   knew  her  when  it  was 


CHAPTER   VIII.  273 

her  home! — "I  did  know  thee  in  the  wilder- 
ness, in  the  land  of  great  drought,"  Hos.  xiii. 
5  ;  "in  the  open  field,"  Ezek.  xvi.  5 ;  &c. 
And  full  well  did  he  keep  in  remembrance 
her  "first  love,"  manifested  there ;  "I  remem- 
ber thee,  the  kindness  of  thy  youth,  the  love 
of  thine  espousals,  when  thou  wentest  after  me 
in  the  wilderness,"  &c.,  Jer.  ii.  2.  And  every 
step  of  her  coming  up  from  it  he  knows :  "  He 
knoweth  thy  walking  through  this  great  wil- 
derness," Deut.  ii.  7.  "The  steps  of  a  good 
man  are  ordered  by  the  Lord,"  &c.  And  he 
knows  the  progress  we  make.  He  knows 
when  we  are  drawing  near  the  borders  of  the 
wilderness,  when  we  are  nearly  through  it ; 
when  we  are  coming  up  from  it!  Precious  in 
his  sight  is  the  far-advanced  believer — whose 
"wilderness"  journey  is  almost  finished — his 
toils,  his  sufferings,  his  conflicts,  almost  over. 
How  he  watches  our  coming  up  from  the  wil- 
derness ! 

There  is  something  like  the  language  of 
holy  boasting  in  the  expression,  "  Who  is  this 
that  Cometh  up  from  the  wilderness  ?"  As  if 
the  Lord  Jesus  called  attention  to  his  beloved 


274  THE    SONG    OF    SOLOMON. 

Bride,  whom  he  had  tenderly  protected  under 
the  shadow  of  his  wings  all  through  her  peril- 
ous journey,  and  was  now  triumphantly  bring- 
ing up  from  the  wilderness,  to  convey  her  to 
his  Father's  house  ;  for  to  him  alone  she  owes 
her  safety. 

"I^eaniitg  upon  Ijcr  §eIobei»." 
Yes !  every  other  dependence  has  been  re- 
nounced. She  is  bereft  of  every  other  stay. 
She  advances  in  her  onward  course — "  lean- 
ing on  her  beloved!"  It  is  enough.  She  is 
abundantly  supported:  "underneath  are  the 
everlasting  arms," 

It  may  indeed  appear  to  the  worldling  a 
strange  sight;  but  the  believer  in  Jesus  can 
afford  to  lose  all,  if  she  may  "  win  Christ." 
She  can  wander  alone  in  the  wilderness  of  this 
world,  if  needs  be,  for  "  forty  years,"  and  she 
■will  "  lack  nothing,"  for  in  Christ  she  has  all, 
and  abounds!  Deut.  ii.  7.  Like  Moses,  she 
endures^  "  as  seeing  him  who  is  invisible ;" 
like  John,  she  breathes  out  every  thought 
into  the  ear  of  her  Beloved,  "leaning  on  his 
bosom."     And  this  is  the  secret  of  the  sweet 


CHAPTER   vin.  275 

peace  of  the  children  of  God  :  iheij  cling  to  the 
all-supporting  stem  of  the  "  true  viney  Nothing 
can  rend  them  asunder.  The  expression 
"leaning  on"  implies  a  sense  of  weakness. 
It  is  a  word  nowhere  else  used  in  Scripture, 
signifying  a  clinging  to,  or  strengthening 
one's  self  upon  another.  So  that  our  very 
feebleness  is  a  divinely  appointed  means  for 
the  display  of  "the  power  of  his  might." 
"  My  strength  is  made  perfect  in  loeakness.'''' 
"  Most  gladly,  therefore  (may  every  believer 
say),  will  I  rather  glory  in  my  infirmities, 
that  the  power  of  Christ  may  rest  upon  me," 
2  Cor.  xii.  9.  Let  us,  therefore,  comfort  one 
another  with  these  words  while  passing  through 
the  ivilderness.  "Strangers  and  pilgrims!" 
having  no  continuing  city  to  dwell  in,  com- 
pelled to  pitch  our  tents  up  and  down  from 
time  to  time,  while  "  wandering  in  the  wilder- 
ness in  a  solitary  way,"  yet  "led  fortli  by  the 
right  way,"  that  we  ma^/  come  to  a  city  of  hab- 
itation !  Ps.  cvii.  4,  7. 

The  Lord  is  oftentimes  pleased  to  make  the 
wilderness  a  specially  chosen  place  of  blessing 
to  his  beloved  ones — "T  will  allure  her,  and 


276  THE    SONG    OF   SOLOMON. 

bring  her  into  the  wilderness,  and  speak  com- 
fortably unto  her,"  Hos.  ii,  14.  For  it  is  when 
most  bereft  of  earthly  things  that  we  most  en- 
joy the  supporting  and  abiding  presence  of 
our  "  well  beloved,"  and  find  him  to  be  indeed 
our  "  all  and  in  alV 

There  is  also  something  peculiarly  comfort- 
ing in  the  Lord's  owning  of  his  Bride's  appro- 
priation of  him  ;  "  leaning  on  her  beloved." 
It  is  like  Hos.  iii.  3 — "  Thou  shalt  not  be  for 
another  man  ;  so  will  I  also  be  for  thee^  He 
most  jealously  demands  the  whole  heart,  and 
most  graciously  owns  it  when  it  is  given.  He 
calls  himself  "  her  beloved." 

"I  raiscb  lljcc  up  nubcc  lljc  ^pjilc-h-cc:  i\cn  lljir 
Potbcr  brought  Ibcc  foiib:  lljcre  sbc  brougljt  lljec 
fortlj  Ibat  bnrc  tbcc." 

"  I  raised  thee  up."  When  thou  wast  dear!, 
I  quickened  thee,  Eph.  ii.  1 — 7.  "  I  said  unto 
thee  when  thou  wast  in  thy  blood,  Live," 
Ezek.  xvi.  3,  &c.  "  I  raised  thee"  from  the 
bondage  of  Satan,  to  "  the  glorious  liberty  of 
the  children  of  God ;"  "  I  raised  thee"  "  from 
darkness  to  light,  and  from  the  power  of  Satan 


CHAPTER   VIII.  2l^ 

unto  God."  It  was /that  raised  thee  up.  "I 
raised  thee  up  under  the  apple-tree."  We 
have  learnt  from  chapters  ii.,  iii.  the  meaning 
of  "  the  apple-tree"  —  "  As  the  apple-tree 
among  the  (wild)  trees  of  the  wood,  so  is  my 
beloved  amono;  the  sons."  It  is  Jesus.  For  he 
is  "  the  tree  of  life" — "  I  am  the  resurrection 
and  the  life." 

"  There  thy  mother  brought  thee  forth." 
Oh  !  how  wonderfully  the  believer  is  brought 
into  fellowship  with  Jesus!  Just  as  the  Babe 
in  Bethlehem  was  "conceived  of  the  Holy 
Ghost,"  so  is  the  Christian  spiritually  born  of 
the  Spirit.  "We  are  made  new  creatures  in 
Christ  Jesus  by  the  agency  of  the  Holy  Ghost. 
We  are  made  the  sons  of  God  by  the  spirit 
of  adoption.  We  are  admitted  into  God's 
family  by  the  new  birth  of  the  Spirit — "There 
she  brought  thee  forth  that  bare  thee."  How 
powerfully  these  words  recall  the  utterance  of 
Jesus,  in  the  contemplation  of  what  was  to  be 
the  blessed  fruit  of  his  sufferings  and  death. 
"  Verily  verily,  I  say  unto  you,  Except  a  corn 
of  wheat  fall  into  the  ground  and  die,  it 
abideth  alone;  but  if  it  die,  it  bringeth  forth 
24 


278  THE    SONG    OF   SOLOMON. 

much  fruit,''''  John  xii.  24.  "  He  shall  see  of 
the  travail  of  his  soul,  and  shall  be  satisfied," 
Isa.  liii.  11. 

We  are  the  children,  the  spiritual  seed, 
thus  brought  forth — the  fruit  of  the  travail  of 
his  soul. 

Raised  up  under  the  apple-tree. 

"  Contrast  her  state  by  nature  and  by  grace  : 
brought  from  under  the  curse  under  the  first 
apple-tree  in  Eden,  and  placed  under  the  bless- 
ing of  the  second  apple -tree  in  the  garden  of 
covenant  love." — Mes.  Stevens. 

The  words  may  likewise  apply  to  the  restor- 
ing grace  of  Christ.  Thus,  in  chap.  ii.  8 — 5, 
the  Bride  was  swooning  and  fainting  through 
excess  of  spiritual  joy ;  but  her  Beloved  raised 
her  up,  and  stayed  and  supported  her.  So, 
again,  under  the  scorching  heat  of  the  noon- 
day sun,  he  filled  her  with  resurrection  power, 
while  he  was  unto"  her  "  as  a  shadow  from  the 
heat;"  and,  when  parched  with  thirst,  his 
fruit  was  sweet  and  reviving  to  her  taste. 
"  The  leaves  of  the  tree  are  for  the  healing  of 
the  nations."  For  it  is  not  a  withering  gourd  ; 
but  a  tree  of  life,  fill  of  resurrection  power! 


CHAPTER   VIII.  27^ 

vivifying  and  quickening.  It  was  this  power 
which  wrought  in  the  Bride,  when,  in  chap, 
iii.  1,  2,  it  caused  her  to  cry  out  from  her  bed, 
"  I  will  rise  now,"  &c.  And,  again,  in  chapter 
v.,  when,  after  vaia  excusings  of  her  inability 
to  open  to  him,  she  was  at  length  so  con- 
strained by  his  dealings  of  love,  that  she 
"  rose  up  to  open  to  her  beloved." 

The  same  power  wrought  in  the  prodigal 
son  in  the  far  distant  country,  exciting  in  his 
heart  the  blessed  determination,  "  /  will  arise 
and  go  to  my  father,"  &c.  "  I  raised  thee  up." 
Oh !  how  earnestly  is  the  Christian,  whose 
soul  lies  cleaving  unto  the  dust,  heard  to  ex- 
claim with  St.  Paul,  "  That  I  may  know  him 
and  the  power  of  his  resurrection'^ — ^"  That  ye 
may  know  .  .  .  what  is  the  exceeding  greatness 
of  his  power  to  us -ward  who  believe,  accord- 
ing to  the  working  of  his  mighty  power,  which 
he  wrought  in  Christ  when  he  raised  him  from 
the  dead" — "and  hath  raised  us  v.p  together^'''' 
&c.,  Eph.  i.  19,  20 ;  and  ii.  6,  7.  "  Blessed 
and  holy  is  he  that  hath  part  in  the  first  resur- 
rection." 


280  THE    SONG    OF   SOLOMON. 

Verse    6. 

"  ^d  me  as  a   Stal    upon  tljine  peart,  as  a  ^cal 
upon  iljine  gtrm." 

The  figure  of  "  a  seal"  suggests  many  pre- 
cious thoughts. 

First,  Its  primary  reference  is  doubtless  to 
the  high  priesthood  of  Jesus.  In  Exodus 
xxviii.  we  read,  that  on  the  breatsplate  of  the 
high  priest  were  engraven  the  names  of  the 
twelve  tribes  of  the  children  of  Israel,  that 
Aaron  might  bear  them  "  on .  his  heart  before 
the  Lord  continually"  (ver.  15—30).  And 
again,  that  in  the  two  stones  of  the  ephod 
were  to  be  engraven,  "  like  the  engravings  of 
a  signet,"  the  names  of  the  children  of  Israel, 
that  Aaron  might  *'  bear  their  names  before 
the  Lord  upon  his  two  shoulders  for  a  memo- 
rial" (ver.  6 — 12).  And  hence  the  prayer  of 
the  Bride — "  Set  me  as  a  seal  ujwn  thine 
heart,  as  a  seal  upon  thine  army 

How  inexpressibly  delightful  to  the  Church 
of  Christ  is  the  thought  of  "  a  great  High 
Priest  that  is  passed  into  the  heavens,  Jesus  the 


CHAPTER    VIII.  261 

Son  of  God,"  bearing  now  both  on  bis  beart 
and  on  bis  arm  the  names  of  all  bis  spiritual 
Israel  before  the  Lord!  How  sweet  to  be  thus 
sealed  upon  Jesus  ! 

Second,  A  seal  is  used  for  ratifying  and  con- 
firming, see  Neb.  ix,  38 ;  Rom,  iv.  11.  And 
the  Bride  thus  betakes  herself  to  the  "  strong 
consolation"  provided  in  the  promise  and  the 
oath  of  her  Beloved,  that  the  covenant  engage- 
ment into  which  she  has  entered  shall  never  be 
broken,  and  that  she  shall  never  depart  from 
bim,  Jer.  xxxii.  40 ;  Hos.  iii.  3. 

Third,  It  is  also  a  token  of  peculiar  honor 
and  affection.  Compare  Jer.  xxii.  24  with 
Haggai  ii.  23. 

Fourth,  A  seal  leaves  an  ivnpressmi,  and  we 
are  to  be  thus  "  conformed  to  the  image  of  bis 
Son,"  and  moulded  like  wax  or  clay  according 
to  the  device  of  "  the  potter." 

Lastly,  This  sealing  process  is  the  peculiar 
office  of  the  Holy  Spirit — "whereby  ye  are 
sealed  unto  the  day  of  redemption,"  Eph.  i. 
13,  14 ;  iv.  30  ;  2  Cor.  i.  22. 

The  prayer   of  the  Bride  may  include  all 
these  several  thoughts.     " Set  me  as  a  seal" 
24* 


282  THE   SONG    OF   sbLOMON. 

It*  is  a  praj^er  that  breathes  intense  earnest- 
ness and  fervent  love,  and  has  evidently  an 
especial  reference  to  the  sealing  or  making  sure, 
Matt,  xxvii.  66,  of  that  covenant  engagement 
into  which  she  had  entered  with  her  Beloved. 
"  Set  me  as  a  seal  upon  thiiie  heart ;"  bind  me 
to  thee  in  the  closest  of  all  bonds,  making  me 
to  adhere  to  thee,  even  as  the  wax  to  the  parch- 
ment— "  as  a  seal." 

She  would  be  sealed  upon  his  "Amr^," 
where  the  deepest  impression  might  be  made 
upon  his  tender  love  and  intense  affection, 
Eph.  iii.  18, 19 ;  and  likewise  upon  his  "  arm," 
that  she  might  insure  the  exercise  of  his 
omnipotence  on  her  behalf,  Ps.  Ixxvii.  15, 
"  Strong  is  thine  arm." 

In  both  respects  he  has  answered  her  prayer 
most  wonderfully:  ''/will  not  forget  thee — I 
have  graven  thee  on  the  j^ahns  of  my  hands," 
Is.  xlix.  15,  16.  Again,  "He  shall  gather  the 
lambs  with  his  arm,  and  carry  them  in  his- 
hosom''^ — "  His  arm  shall  rule  for  him,"  Isa.  xl. 
10,  11.  ''The  foundation  of  God  standeth 
sure,  having  this  seal.  The  Lord  knoweth 
them  that  are  his,"  2  Tim.  ii.  19. 


CHAPTER   VIII.  283 

"(#or  J^ok  is  strong  as  §etiilj." 
Jesus  has  testified  to  this  truth  iu  actual  ex- 
perience— "Greater  love  hath  no  man  than 
this,  that  a  man  lay  down  his  life  for  his 
friends."  "  And  I  lay  down  my  life  for  the 
sheep."  "  Who  loved  me,  and  gave  himself  ^ov 
me." 

And  since  the  Bride's  love  is  but  the  reflec- 
tion of  his,  hers  also  is  "  strong  as  death." 
^^  For  thy  sake  we  are  killed  all  the  day  long," 
&c.,  Rom.  viii.  36 ;  Acts  xxi.  13.  Therefore  it 
is  written  of  the  noble  army  of  martyrs,  that 
"  they  loved  not  their  lives  unto  the  death," 
Rev.  xii.  11.  "  For  the  love  of  Christ  con- 
straineth  us,"  &c.,  2  Cor.  v.  14,  15,  "  Love  is 
strong  as  death."  "Who  shall  separate  us 
from  the  love  of  Christ  ?  shall  tribulation,  or 
distress,  or  persecution,  or  famine,  or  naked- 
ness, or  peril,  or  sword  f  Nay,  in  all  these 
things  we  are  more  than  conquerors  through 
him  that  loved  us.  For  I  am  persuaded  that 
neither  death,  nor  life,  .  .  .  nor  any  other  crea- 
ture, shall  be  able  to  separate  us  from  the  love 
of  God,  which  is  in  Christ  Jesus  our  Lord." 
Rom.  viii.  35—39. 


284  THE   SONG    OF    SOLOMON. 

"  But  drops  of  grief  can  ne'er  repay 

The  debt  of  love  I  owe  ; 
Here,  Lord,  I  give  myself  away — 
'Tis  all  that  I  can  do." 

"  Love,  so  amazing,  so  divine, 

Demands  my  soul,  my  life,  my  all!"     watts. 

"lealcusn  is  cruel  as  tbe  dirabt." 

"  The  Lord  thy  God  is  a  jealous  God."  He 
will  bear  no  rival ;  he  will  have  the  loliole  heart. 

And  forasmucli  as  "  all  his  actions  towards 
us  imprint  their  stamp  upon  us"  (Manton), 
the  believer  is  likewise,  of  necessity,  filled 
with  a  holy  jealousy  towards  Christ.  He 
must  have  Christ  all  to  himself;  he  cannot  let 
other  objects  rival  him  in  his  heart.  He  is 
often  heard  to  exclaim — 

"  Do  not  I  love  thee,  0  my  Lord  ? 

Behold  my  heart  and  see ; 

And  cast  each  cursed  idol  down, 

That  dares  to  rival  thee."        Doddridge. 

This  "jealousy"  is  expressive  of  that  in- 
tensity of  appropriation  which  is  the  privilege 
of  every  individual  believer ;  for  such  is  our 
Beloved,  that  he  is  all  to  every  one.  And 
none    loses  by   his  entire   appropriation  by 


CHAPTER   VIII.  285 

another !  There  is  no  diminution  by  partici- 
pation. 

Be  jealous,  then,  believer,  of  the  love  of 
Jesus.  Fear  not  to  be  "cruel  as  the  grave"  in 
thy  demands  upon  it. 

The  grave  is  never  satisfied:  it  says  not,  It  is 
enough,  Prov.  xxx.  15,  16.  Go  and  do  thou 
likewise.     Crave  the  love  of  Jesus. 

•'  Only  the  Fountain  Head  above 
Can  satisfy  the  thirst  of  love."        newton. 

"Jealousy  is  cruel  as  the  grave."  "  As  the 
grave  will  not  give  up  its  dead,  so  neither  will 
Jesus  give  up  his  own." 

"®^£  Coals  i\txtQ{  are  toals  of  d^irc,  foljiclj  l^atlj  a 
most  bfljemtut  c^Iamt."  (Heb.,  "(Elje  Coals  tijcrcof 
rat  tl)£  Jlamcs  of  i\}t  Jire  of  llje  ITorb.") 

"  Coals  of  fire" — elsewhere  called  "  live 
coals"  see  Isa.  vi.  6.  " Then  flew  one  of  the 
seraphims  unto  me,  having  a  live  coal  in  his 
hand,  .  .  .  taken  from  off  the  altar,^^  kindled 
by  the  Lord  himself.  The  fire  is  his,  and  the 
coals  are  his.  So  is  it  most  emphatically  with 
Christian  love. 


286  THE    SONG    OF    SOLOMON. 

It  is  in  its  essence  kindled  in  heaven — it  is 
•'  the  love  of  the  Spirit,^^  Rom.  xv.  30 — Christ's 
own  love  pervading  (through  the  indwelling 
of  his  Spirit)  all  the  members  incorporate  in 
his  mystical  body. 

"  The  flames  of  the  fire  of  the  Lord."  Alas ! 
wherefore  are  they  so  often  like  to  "  smoking 
flax"  rather  than  to  fiery  flames  burning  so 
brightly  that  all  might  see  their  light,  and  feel 
their  heat?  Why  do  we  reflect  so  little  of 
the  flaming  love  of  Jesus  ?  Is  it  not  because 
we  have  so  little  "  delight  in  drawing  near 
God,  and  warming  our  souls  at  the  fire  of  his 
love  ?" — Oharnock. 

No  other  coals  than  those  kindled  hy  the 
Lord  can  avail  to  keep  alive  this  holy  love 
within  our  hearts.  "The  coals  thereof  are 
coals  of  fire,  which  are  theflam.es  of  the  fire  of 
the  LordP  The  original  Hebrew  word  in  this 
place  is  compounded  of  three  words — "  fire, 
flame,  and  Jah."  And  it  is  remarkable  that  it 
is  the  only  time  the  name  of  God  occurs 
throughout  the  book. 

Patrick  thinks  there  is  an  allusion  to  Lev. 
vi.  12,  13  ;  the  fire  which  was  ever  burning  on 


CUAPTKR    VIII.  287 

the  altar.  It  it  be  so,  we  are  at  once  reminded 
how  entirely  that  flame  consumed  the  sacrifice. 
The  burnt  offering  was  frequently  expressed 
by  the  Ilebrew  word  olah.,  i.  e.,  ^^  an  ascension,^^ 
from  the  whole  sacrifice  being  consumed,  and 
going  up  in  a  flame  to  the  Lord.  And  how 
truly  Jesus  ivas  thus  consumed  by  this  '^  ve- 
hement flame"  of  love !  0  to  understand 
more  of  its  height,  and  depth,  and  length  and 
breadth.  "Love  is  as  strong  as  death."  It 
"  passeth  knowledge,"  Eph.  iii.  17 — 19. 

Verse   7. 

"P^ang  WinkxB  mxmt  qucitdj  ITobc,  ncitljcr  ran  tlje 
Jloobs  brofuit  it." 

If  love  is  a  flame  of  the  fire  of  the  Lord,  it 
is  a  fire  no  waters  can  quench.  Though  all 
his  "  waves  and  billows"  go  over  our  heads 
— though  floods  of  persecution  assail  us — 
"  though  the  waters  roar  and  be  troubled" — 
yea,  though  we  pass  "  through  the  waters"  yet, 
sheltered  in  Christ,  the  true  Ark,  we  shall  but 
rise  higher  and  higher  upoji  the  waters ;  for 
nothing,  nothing  "shall  separate  us  from  the 
love  of  God   which   is   in   Christ  Jesus   our 


288  THE    SONG    OF    SOLOMON. 

Lord."  It  shall  rather  be  as  in  the  days  of 
Elijah,  that  although  the  water  be  poured 
upon  the  sacrifice  over  and  over  again,  till  it 
fill  even  the  trench  round  about  the  altar, 
still  "  the  fire  of  the  Lord"  shall  lich  up  the 
water  in  the  trench  !  1  Kings  xviii.  33 — 38  ; 
for  "  many  waters  cannot  quench  love." 

If  the  flames  of  hell  are  spoken  of  as  an 
"  unquenchable  fire,"  how  much  more  so  are 
the  flames  of  love  kindled  in  heaven  !  "  Char- 
ity never  faileth,"  1  Cor.  xiii.  8. 

And  if  the  love  of  Jesus  carried  him 
through  such  deep,  deep  waters  for  our  sakes, 
how  should  the  remembrance  of  that  love 
carry  us  through  all  the  smaller  streams  which 
lie  in  our  way,  for  the  love  we  have  to  him  ! 

"  Come,  Holy  Spirit,  Heavenly  Dove, 
"With  all  thy  quickening  powers ; 
Come,  shed  abroad  a  Saviour's  love, 
And  that  shall  kindle  ours." 

"|f  a  Pan  tooulb  gibe  all  iljc  substance  of  I^is  "^amt 
for  ITobf,  it  fooalb  nttcrig  be  coittcmiwb." 

What  a  powerful  argument  this  was  in  the 
mouth  of  the  Bride  of  Christ !  She  would  be 
sealed  upon  his  heart,  and  upon  his  arm,  that 


CHAPTER    VIII.  289 

nothing  might  separate  them.  She  would  be 
bound  to  him  in  indissoluble  bonds— and  the 
tie  that  bound  them  must  be  love. 

For  even  in  earthly  connections,  she  argues 
nothing  a  man  could  give  would  be  accepted, 
if  he  withheld  his  love.  "If  a  man  would 
give  all  the  substance  of  his  house  for  love,  it 
would  utterly  be  contemned."  Shall  they, 
then,  who  have  yielded  their  affections  to  the 
Lord,  be  satisfied  with  less  ?  God  forbid ! 
Even  heaven  itself,  the  '■^  Father'' s  house," 
would  be  utterly  contemned,  with  all  its  ten 
thousand  times  ten  thousand  enjoyments  over 
and  above  all  earthly  good,  were  the  love  of 
Jesus  wanting  there  I 

Oh!  it  is  the  being  sealed  on  the  heart  of 
Jesus  that  believers  crave  after — on  his  heart 
of  love  1 

"  Do  not  I  love  thee  from  my  soul  ? 
Then  let  me  nothing  love  I 
Dead  be  my  heart  to  every  joy, 
When  Jesus  caimot  move. 

"  Would  not  my  heart  shed  all  its  blood 
In  honor  of  thy  name? 
And  challenge  the  cold  hand  of  death 

To  damp  the  immortal  flame  ?"    doddhidge. 
25 


290  TUE    SONG    OF    SOLOMON. 

"Theu,  Lord,  thy  love  to  me  impart, 
And  seal  my  name  upon  thy  heart ; 
Seal  me  upon  thine  arm,  and  wear 
That  pledge  of  love  for  ever  there."        watts. 

This  fervor  of  love  is  no  mere  passion ;  it  is 
no  mere  outbreak  of  enthusiasm;  it  is  deep 
and  lively  reality.  It  is  a  spark  from  the 
flame  of  the  strong  and  active  love  of  Jesus. 
It  manifests  itself  in  its  actings  towards  others. 

Verse  8. 

*'WSit)^Rbt  n  little  ^hkx,  anb  sbe  Ijatlj  no  §xmst&; 
bsl^t  s^all  fee  bo  for  our  .^istcr  iir  tljc  bajr  toljtu 
sl^e  sl^l  be  spoluit  for?" 

There  seems  to  be  the  same  yearning  after 
family  relationship  as  in  verse  1 — "  0  that 
thou  wert  as  my  brother  P^  "  We  have  a  little 
sister,  and  she  hath  no  breasts." 

The  Bride  is  no  longer  wholly  absorbed 
with  her  own  individual  necessities  ;  her  one 
inquiry  is  no  longer,  "  What  must  /  do  to  be 
saved?"  nor  her  one  desire,  "Lord,  that  I 
might  receive  my  sight." — "  God  be  merciful 
to  me,  a  sinner" — "Lord  remember  me,"  &c. 
— "  Sir,  give  me  this  living  water,"  &c.     She  is 


CHAPTER   VIII.  291 

able  now  to  "  look  also  on  the  things  of  others." 
For  \rhen  we  have  tasted  for  ourselves  of  that 
"  living  water,"  we  shall  be  ready  to  leave  our 
own  water  pot,  like  the  Samaritan  woman, 
and  go  into  the  city,  and  invite  our  friends, 
saying,  "Come,  see  a  man,"  &c.,  John  iv.  28, 
29.  When  our  eyes  have  been  opend,  v/e 
shall  begin  to  inquire,  with  St.  Paul,  "Lord, 
what- wilt  thou  have  me  to  do?"  For  we  are 
not  to  follow  the  Lord  selfishly — we  must  go 
home  to  our  friends,  and  tell  them  what  great 
things  he  hath  done  for  us.  We  must  be  will- 
ing to  "  spend,  and  be  spent,"  for  the  good  of 
others ;  yea,  and  even  rejoice  to  be  "  poured 
forth"  for  the  service  of  their  faith  !  Phil.  ii. 
17,  margin  ;  Mark  v.  19  ;  2  Cor.  xiL  15. 

It  was  thus  with  the  Bride.  She  felt  that 
there  were  yet  many  "  daughters  of  Jerusa- 
lem" who  were  not  espoused  to  Christ.  They 
did  not  stand  to  him  in  the  same  relation  that 
she  did.  "  We  have  a  little  sister,"  but  she  is 
not  yet  "  married  to  another,  even  to  him  that 
is  raised  from  the  dead,  that  she  should  bring 
forth  fruit  unto  God,"  Rom.  vii.  4 ;  contrast 
chapter  vii.  7,  8.     "  What  shall  we  do  for  our 


292  THE    SONG    OF    SOLOMON. 

sister  ?"  is  therefore  her  anxious  inquiry.  Oh  I 
to  be  often  breathing  out  this  language  in  the 
ear  of  Jesus  !  "  What  wilt  thou  have  me  to 
do  ?"  "  Cause  me  to  know  the  way  wherein 
I  should  walk." — "  Make  thy  way  plain  before 
my  face."  We  cannot  do  God's  work  without 
God's  direction  in  doing  it. 

Nor  is  direction  sought  in  vain.  "  I  will 
shew  thee  what  thou  shalt  do,"  is  his  gracious 
assurance,  Acts  ix.  6 ;  1  Sam.  xvi.  3  ;  Ps. 
xxxii.  8. 

The  expression,  "  in  the  day  when  she  shall 
be  spoken  for,"  implies  that  a  work  was  to  he 
done  in  the  Lord's  time.  It  also  involves  the 
idea  of  working  "  while  it  is  day'''' — while  we 
have  "opportunity,"  &c..  Gal.  vi.  10.  For  if 
"  the  day"  be  lost,  "  the  night  cometh  when 
no  man  can  work,"  John  ix.  4.  May  the 
Lord's  servants  be  always  "  ready  to  do'^  what- 
soever he  appoints,  2  Sam.  xv.  15,  "in  the 
day"  when  he  has  designed  to  shew  favor. 


CHAPTER    VIII.  293 

Verse  9. 

"|f  sbc  h  n  Winll,  fee  foiU  buUb  upon  Ijcr  a  |lnlate 
of  ^ilbcr :  aiib  if  sljc  be  a  ^oor,  Inc  toill  hulosc  |)tr 
liiitlj  boarbs  of  Ccbar." 

These  two  expressions  may  denote  two  dif- 
ferent states  or  conditions — "  a  walV^  being  a 
work  begun  and  in  progress,  Nvliilst  "  a  door'''' 
implies  only  a  readiness  for  that  work.  In  1 
Cor.  xvi.  9,  we  read  of  "a  great  door  and 
effectual"  being  opened  ;  and  in  Phil.  i.  6,  that 
"he  who  hath  begun  a  good  work  in  you  will 
perform  it,"  &c. 

Thus  the  Bride  desired  to  build  wisely,  as 
she  had  opportunity.  If  "  a  door"  presented 
itself — a  way  of  access,  she  would  be  zealous, 
like  St.  Paul,  of  "  entering  in,"  2  Cor.  ii.  12  ; 
1  Thess.  i.  9.  "  If  she  be  a  door,  we  will  in- 
close her  with  boards  of  cedar" — "  I  would 
lead  thee  and  bring  thee  into  my  mother's 
house,"  ver.  2,  inclosing  thee  within  the  gos- 
pel net,  and  bringing  thee  into  Christian  fel- 
lowship. 

But,  "if  she  be  a  wall,  we  will  build  upon 
her  a  palace  of  silver."  When  the  foundation 
is  laid,  the  building  may  be  reared  up : 
25* 


294  THE    SONG    OF   SOLOMON. 

"  building  up  yourselves  on  your  most  liolj 
faitL,"  Jude  20; — "rooted  and  built  up  in 
Liin,"  Col.  ii.  7.  This  building  up  is  a  most 
important  work:  "ye  are  built  up  a  spiritual 
Louse,"  "  for  an  habitation  of  God  through 
the  Spirit,"  1  Pet.  ii.  5 ;  Eph.  ii.  19—22. 

Babes  in  Christ  must  be  "  fed  witli  milk, 
and  not  with  meat,"  and  must  be  cherished 
"even  as  a  nurse  cherisheth  her  children,"  1 
Cor.  iii.  1,  2 ;  1  Thess.  ii.  7.  But  where  the 
work  has  made  any  progress,  we  are  exhorted 
to  give  all  diligence  to  add  grace  to  grace,  2 
Pet.  i.  4—11. 

This  the  Bride  desired  to  do.  She  mani- 
fested the  blessed  fruits  of  the  Spirit's  teach- 
ing ("  who  would  instruct  me,"  ver.  2),  for  her 
love  abounded  yet  more  and  more,  "  in  know- 
ledge and  in  all  judgment,^''  Phil.  i.  9. 

Verse  10. 

"I  am  a  SSIall,  anb  mir  ^rcasts  lihc  S^ototrs." 
She  now  contrasts  her  state  with  theirs  :  "  I 
am  a  wall,  and  my  breasts  like  towers."     Al- 
ready the  building  has  attained  a  considerable 
height,  it  has  reached  unto  the  "  towers."    It 


CHAPTER    VIII.  295 

is  near  upon  completion.  The  foundation, 
which  is  Christ,  has  been  laid,  and  the  lively 
stones  are  being  "  daily  added  to  the  Church." 

But  although  the  "  wall"  has  slill  to  be 
builr,  as  in  Nehemiah's  days,  in  the  midst  of 
enemies,  so  that  the  builders  need  to  be  girt 
with  the  sword  of  the  Spirit,  }'et  the  good 
work  which  is  begun  shall  be  performed  unto 
the  day  of  Christ ;  and  very  soon  "  he  shall 
bring  forth  the  head-stone  thereof  with  shout- 
ings, crying,  Grace,  grace  unto  it!"  Zech. 
iv.  7. 

"  I  am  a  wall."  Thrice  blessed  acknowl- 
edgment!  There  is  no  hesitating,  no  doubt- 
ing about  it.  It  is  not  "  ^  I  be  a  wall,"  for 
the  Bride  uses  no  "  if''  in  regard  to  her  own 
condition.  But  rather,  in  full  assurance  of 
faith,  she  gratefully  owns,  to  the  glory  of  the 
Divine  Architict,  "  I  am  a  wall,  and  my  breasts 
like  towers."    "Eooted  and  built  up — in  him.''^ 

"  S^Ijen  (ims  |  iit  Ijis  (Jrucs  as  oitc  tlpt  fouiiir  fabor." 
We  have  a  beautiful  illlustration  of  these 
words   in   Ezek.   xvi.     The   Lord  found  his 
Bride  originally  "  cast  out  in  the  open  field." 


296  THE    SONG    OF    SOLOMON. 

But  since  he  Lad  passed  by  lier,  and  looked 
upon  her,  and  had  entered  into  covenant  with 
her,  she  had  "  increased  and  waxen  great,  and 
come  to  excellent  ornaments :  her  breasts  were 
fashioned,  and  her  time  was  the  time  of  love." 
She  had  "  prospered  exceedingly,"  and  was 
become  "  exceeding  beautiful." 

"  Then^^  was  she  in  his  eyes  "  as  one  that 
found  favor."  "  Hail !  thou  that  art  highly  fa- 
vored,^'' &c.,  Luke  i.  28. 

It  was  beautifully  figured  also  in  Esther's 
history.  Now  it  came  to  pass,  on  the  third 
day,  when  Esther  had  put  on  her  royal  ap- 
parel, and  the  king  saw  her  standing  in  the 
couit,  "that  she  obtained  favor  in  his  sight," 
&c.,  Esther  v.  1,  2. 

How  wonderful  that  sinners  should  find 
"  favor"  in  the  eyes  of  the  King  of  kings. 
"  They  got  not  the  land  in  possession  by  their 
own  sword,  neither  did  their  own  arm  save 
them,"  is  the  divine  interpretation  of  this  holy 
mystery;  "but  thy  right  hand,  and  thine 
arm,  and  the  light  of  thy  countenance  because 
thou  hadst  a  favor  unto  thent,''^  Ps.  xliv.  3.  It 
is  all  God's  free  grace  and  "  favor."  He  builds 


CHAPTER    VIII.  297 

US  up,  and  then  takes  delight  in  the  building. 
He  makes  us  to  prosper,  and  then  "hath 
pleasure"  in  our  prosperity,  Gen.  xxxix.  3 ; 
Ps.  XXXV.  27.  He  makes  us  fruitful,  and  then 
we  find  favor  in  his  eyes  because  we  are  so  ! 
"  Then  was  I  in  his  eyes  as  one  that  found 
favor." 

Thrice  blessed  is  the  soul  that  has  learnt  to 
rest  satisfied  with  God's  approval ! — "  accepted 
in  the  beloved."  It  is  enough — "  It  is  God  that 
justifieth — who  is  he  that  condemneth  ?"  If 
we  have  "found  favor"  in  his  eyes,  what  more 
can  we  need  ?  This  was  the  plea  of  Jesus — 
"  Preserve  my  soul,  for  I  am  one  whom  thou 
favorest^''  Ps.  Ixxxvi.  2,  marg.  And  what  can 
we  desire  more  for  ourselves  than  to  be  re- 
membered with  the  favor  which  God  beareth 
unto  his  people  ?     Ps.  cvi.  4,  5. 

Oh  for  a  blessed  consciousness  of  having  thus 
found  favor !  it  seems  to  be  the  special  priv- 
ilege of  the  far-advanced  believer  who  can 
confidently  affirm,  "I  am  a  wall,  and  my 
breasts  like  towers."  "  Then,"  and  perhaps 
not  till  then — not  until  we  have  decided  evi- 
dences that  we  are  in  very  deed  the  espoused 


298  THE    SONG    OF   SOLOMON. 

ones  of  Jesus,  can  we  assure  ourselves  that 
we  have  found  favor  in  his  eyes.  "  Beloved, 
if  our  heart  condemn  us  not,  then  have  we 
confidence  toward  God,"  1  John  iii.  21. 

Verse  11, 

"  Solomott  )pis  a  i^iitcgarb  at  §aal-Ijamon :   Ijc  let  out 
tlje  ^inenarb  unto  lUtjjcrs." 

The  truths  connected  with  this  "  vineyard" 
are  most  deeply  precious ;  but,  in  sovereign 
wisdom,  they  are  not  unfolded  till  the  believer 
lias  learnt,  by  dear-bought  experience,  to  look 
entirely  away  from  self,  and  to  rest  solely  on 
the  Lord  Jesus  and  his  finished  work  for  ac- 
ceptance and  salvation.  Christians  are  not  set 
to  work  for  God  in  order  to  merit  God's  favor. 
God  forbid !  But  when  they  have  found  fa- 
vor in  his  eyes,  and  when  they  have  carefully 
seen  to  the  well-being  of  their  own  vineyard 
(see  chapter  vii.  12),  then  he  sets  them  to  be 
keepers  of  his  vineyard.  This  is  very  power- 
fully taught  us  in  the  conclusion  of  this  book. 
We  have  seen  the  onward  progress  of  Chris- 
tian experience  marked  out  in  its  various 
stages,   the   gradual   development   of  spring, 


CHAPTER    VIII.  299 

summer,  aud  autamual  fruits ;  and  now,  in 
tlie  close  of  that  experience,  the  ripened  and 
matured  believer  is  taught  to  labor  in  his  Lord's 
vineyard  ;  and  is  reminded  that  his  labor  shall 
not  be  in  vain  in  the  Lord  ! 

"  Solomon  had  a  vineyard  at  Baal-hamon." 
Our  Solomon  is  Jesus,  the  King  of  kings,  the 
true  and  only  Potentate,  &c.,  1  Tim.  vi.  14: — ■ 
16 ;  and  his  vineyard  is  the  Church.  It  is  "  a 
vineyard  in  a  very  fruitful  hill,"  Isa.  v.  1,  &c. ; 
for  such  is  the  literal  meaning  of  the  figura- 
tive expression,  "  a  vineyard  at  Baal  hamon." 
"  Baal"  signifies  one  that  possesses  or  rules  ; 
"  hamon"  signifies  multitude  or  riches.  Jesus 
then  is  the  ruler  and  owner  of  a  very  fruitful 
vineyard  !  "  Yery  fruitful  !" — whether  the 
numbers  of  "  trees  of  righteousness"  of  his  own 
right  hand  planting  be  referred  to,  or  "  the 
fruits  of  righteousness"  which  they  brino- 
forth  abundantly  by  Jesus  Christ  to  the  glory 
and  praise  of  God.  The  multitude  of  fruit 
trees,  and  the  riches  of  his  flock,  have  already 
been  described.  "  Thy  plants  are  an  orchard 
of  pomegranates,  with  pleasant  fruits  .... 
with  all  trees  of  frankincense  ....  and  with 


300  THE    SONG    OF    SOLOMON. 

all  the  chief  spices,"  &c.,  chap.  iv.  13,  14. 
And  again,  "  Thy  teeth  are  like  a  flock  of 
sheep,  .  .  .  whereof  every  one  bear  twins,  and 
none  is  barren  among  them,"  chap.  iv.  2. 
"  Herein  is  my  Father  glorified,  that  ye  bear 
inuch  fruit^''  John  xv.  8. 

Sucb,  then,  is  our  Solomon's  vineyard  at 
Baal-hamon  !  How  blessed  to  be  planted  in 
it ! — fenced  about,  interceded  for,  pruned,  and 
purged. 

But  we  are  not  planted  in  the  Lord's  gar- 
den to  be  cumberers  of  the  ground.  Like 
Adam  and  Eve  in  Eden,  we  are  "  to  till  the 
ground  ...  to  dress  it  and  to  keep  it,^^  Gen.  ii. 
5,  15.  "  He  let  out  the  vineyard  unto  keepers." 
In  one  sense  Jesus  only  is  "  the  dresser  of  the 
vineyard."  He  says  of  it,  '^  I  the  Lord  do 
keep  it ;  I  will  water  it  every  moment :  lest 
any  hurt  it,  /  will  keep  it  night  and  day,"  Isa. 
xxvii.  3.  And  well  is  it  for  us  that  it  is  safely 
lodged  in  his  keeping  who  neither  slumbers 
nor  sleeps,  but  keeps  it  night  and  day.  For 
had  it  been  given  out  of  his  hands  into  ours, 
we  had  lost  it  as  soon  as  Adam  and  Eve  lost 
Paradise  1 


CHAPTER    VIII.  301 

But  Jesus  and  his  Bride  are  one ;  and  in 
this  sense  we  are  constituted  "  keepers."  He 
commits  his  goods  into  our  Lands  as  servants 
and  stewards,  giving  "to  every  man  his  work," 
Mark  xiii,  34,  and  adding  the  solemn  injunc- 
tion, ^^  occupy  till  I  come,"  Luke  xix.  13. 

'  Dress  the  vineyard  and  keep  it,'  is  his 
charge  to  each  individual  believer,  as  well  as 
to  the  shepherds  and  pastors  of  his  flock. 
"  Feed  thy  kids  beside  the  shepherds'  tents," 
chap.  i.  8,  is  his  universal  admonition.  "  Feed 
my  lambs" — "  Go  ye  into  all  the  world,  and 
preach  the  gospel  to  every  creature" — -"  Keep 
yourselves  in  the  love  of  God,"  Jude  21. 

"€kr}T    one  fou    i\z   i^xmi  tijncof  fnns   to  bring  a 
lljouSfinb  |)irtfs  of  ^ilbcr." 

Once  the  Lord  of  the  vineyard  let  it  out 
unto  husbandmen  who  would  not  yield  him 
the  fruit  thereof ;  and  what  then  did  he  do? 
He  "  let  out  his  vineyard  unto  other  husband- 
men which  should  render  him  the  fruits  in 
i/ieir  seasons^''^  Matt.  xxi.  83,  &c.  Jesus  is 
looking  for  these  fruits  in  each  one  of  us.     He 

looks  for  the  tender  grape  and  the  green  figs 
26 


302  THK    SONG    OF    SOLOMON. 

of  spring ;  for  the  spices  and  pleasant  fruits 
of  summer ;  and  for  the  nuts  in  autumn,  see 
claaps.  ii.,  iv.,  vi.  Are  we  then  bringing  forth 
these  "  fruits  in  their  seasons"  to  render  unto 
Jesus?  "What  shall  we  render  unto  the 
Lord?"     What  does  he  expect? 

"Every  one  for  the  fruit  thereof  was  to 
bring  a  thousand  pieces  of  silver."  The  vine- 
yard is  planted  on  a  very  fruitful  hill,  and  the 
Lord  expects  it  to  yield  him  a  rich  and  very 
abundant  produce.  To  whom  he  has  given 
five  talents,  from  him  he  expects  "  other  five ;" 
and  to  whom  he  has  given  two,  from  him  he 
expects  "  two  talents  more."  For  "  the  mani- 
festation of  the  Spirit  is  given  to  every  man 
to  'profit  xoithal^''  1  Cor.  xii.  7.  Whatsoever 
God  intrusts  us  with,  be  it  wealth,  or  talents, 
or  knowledge,  or  influence,  it  is  not  ours  to 
use  as  we  please — it  must  be  traded  with  ;  it 
given  us  "to profit  withal." 

Not  to  use  it  thus  is  robbery  of  God :  for 
we  then  cannot  have  sufficient  fruit  to  yield 
him  the  required  produce.  Oh  !  that  we  more 
diligently  sought  to  render  unto  him  "the 
glory  dice  unto  his  name  I" 


CHAPTER    VIII.  308 

It  is  altogether  a  false  and  deceptive  liu- 
mility  to  sa}^,  "  But  my  poor  works  can  bring 
no  glory  to  God,"  &c.,  &c. 

Of  course  our  own  works,  if  they  are  offered 
like  Cain's  sacrifice  of  the  fruit  of  the  soil,  of 
our  own  hearts,  can  never  yield  produce  ac- 
ceptable to  Jesus.  But,  if  we  are  "  trees  of 
righteousness,"  planted  by  Grod  iti  his  own 
vineyard,  we  must  be  more  or  less  "  filled  with 
the  fruits  of  righteousness,  which  are  by  Jesus 
Christ,  unto  the  glory  and  praise  of  God." 
For  every  good  tree  bringeth  forth  good  fruit. 
And  of  these  fruits  (with  which,  indeed,  it 
becomes  us  to  "  covet  earnestly"  to  be  well 
'■^filled'''')  the  whole  produce  must  be  rendered 
to  the  Lord.  "  Every  one  for  the  fruit  there- 
of was  to  bring  a  thousand  pieces  of  silver." 
"  Eender  unto  God  the  things  which  are 
God's."  Let  us  trade  with  our  talents  dili- 
gently— increase  them  "  a  hundred-fold,"  and 
then  go  and  cast  the  price  at  Jesus'  feet.  Keep 
back  none  of  the  price  of  the  land. 


804  THE   SONG    OF    SOLOMON. 

Verse  12. 

"Pg  0iit£iiarb,   inljtclj  is  mht£,  is  before  nxt" 

The  Bride  is  not  now  a  keeper  of  the  vine- 
Awards  of  others,  to  the  neglect  of  her  own — ■ 
contrast  chap.  i.  6.  She  is  seen  here  diligently 
overlookiDg  the  vineyard  given  her  to  keep. 
"  My  vineyard,  which  is  mine,  is  before  me." 
The  words  indicate  a  strong  feeling  of  per- 
sonal responsibility — a  full  consciousness  of 
her  own  specific  interest  in  her  Lord's  vine- 
yard ;  nor  was  she  ignorant  of  his  gracious 
purpose  of  rewarding  "those  that  keep  the 
fruit." 

"  (lIjou,  ©  ^olomoit,  must  Ijak  a  tliousanb,  anb  i\osz 
lljat  liMp:  tbc  J;riut  lljcrcof  tino  Ijunbrtb," 

"  A  thousand  pieces  of  silver"  is  God's  de- 
mand, as  the  price  of  the  produce  of  the 
vineyard.  That,  therefore,  the  Bride,  as  a 
faithful  steward,  will  render  unto  him.  And 
what  Christian  would  not  rejoice  to  cast  his 
crown  at  iha  feet  of  Jesus^  and  to  yield  him 
all  the  glory  of  all  the  precious  fruits  of  the 
Spirit  wrought  out  in  his  experience  ?  ''  What- 


CIIAPTEU    VIII.  305 

soever  ye  do,  do  it  heartily  as  to  the  Lord, 
and  not  unto  men,  knowing  that  of  the  Lord 
ye  shall  receive  tJce  reward  of  the  inheritance  ; 
for  ye  serve  the  Lord  Christ,"  Col.  iii.  23,  24. 
"Eeceive  the  reward?"  Yes!  "those  that 
keep  the  fruit"  must  have  "two  hundred." 
For  "if  any  man's  work  abide  which  he  hath 
built  thereupon,"  (z.  e.  upon  the  foundation, 
Christ  Jesus)  "  he  shall  receive  a  reward,"  1 
Cor.  iii.  14.  This  is  a  very  precious  truth, 
and  it  is  not  dangerous,  as  some  imagine,  if  it 
be  truly  understood.  There  is  no  danger  of 
ascribing  ought  of  this  to  human  merit,  if  it 
be  once  for  all  distinctly  seen  and  borne  in 
mind,  that  "  tliefruii''  is  itself  "  the  fruit  of  the 
Spirit^''  Gal.  v.  22,  springing  solely  out  of  the 
vital  union  of  the  fruit-bearing  branches  to  the 
vine^  John  xv.  God  gives  us  the  "  seec/,"  2 
Cor.  ix.  10.  He  gives  us  "  the  increase^''  1  Cor. 
iii.  6.  "  The  fruits  of  righteousness  are  hy 
Jesus  Christ,''^  Phil.  i.  11 ;  and  when  he  re- 
Avards,  he  rewards  his  own  work,  "Where 
is  boasting  then  ?"  Oh  !  is  it  not  for  ever  ex- 
cluded? Do  we  not  see  that  God  gets  himself 
glory  by  what  he  does  in  us  ?  And  is  it  the 
26* 


306  TUE    80NG    OF    SOLOMON. 

less  liis  doing  because  he  works  in  usf  God 
forbid  !  The  reward  is  not  of  debt,  hut  of 
grace.  For  we  are  not  only  servants,  but  also 
^^ sons:''''  "and  if  sons,  then  heirsj''  And  yet  we 
"shall  receive  the  reward  of  the  inheritance." 
"  Those  that  keep  the  fruit"  shall  have  "  two 
hundred." — "  for  to  him  that  hath  shall  more 
be  given,  and  he  shall  have  abundance." 

When  God  has  taught  us  the  danger  of 
looking  to  anything  in  ourselves  as  deserving 
of  recorapence,  then  he  shews  us  that  even  a 
cup  of  cold  water  given ^r  his  sake  shall  in  no 
wise  lose  its  reward,  Matt.  x.  42  ;  that,  "  what- 
soever a  man  soweth,  that  shall  he  also  reap," 
Gal.  vi.  7  ;  and  that,  being  rich  in  good  works, 
we  are  laying  up  for  ourselves  a  good  found- 
ation against  the  time  to  come,  1  Tim.  vi. 
18,  19. 

The  sum  specified  is  also  replete  with  in- 
terest. "  Two  hundred" — that  is  precisely  the 
fifth  part  of  "  a  thousand ;"  in  other  words,  it 
is  two-tenths  or  a  double  tithe.  The  sum  God 
always  demanded  of  Israel  was  "  a  tithe"  of  all 
that  they  had  ;  but  when  he  gives  he  does  not 
give  grudgingly — his  reward  is  a  douUe  tithe  I 


CM\PTER  vin.  SOY 

"  Thou,  0  Solomon,  must  have  a  thousand  ; 
and  those  that  keep  the  fruit  thereof  two  hun- 
dred." We  are  reminded  here  of  another 
scene  in  Old  Testament  history.  In  Gen. 
xliii.  34,  we  read  that  "  Benjamin's  mess  was 
jive  times  so  much  as  any  of  theirs."  And  the 
Lord  Jesus  here  gets  "  five  times  as  much"  as 
any  of  his  brethren.  "We  share  his  joy, 
though  in  all  things  he  has  "the  pre-emi- 
nence." We  yield  him  all — and  he  showers 
back  upon  us  the  rich  reward  of  a  double 
tithe  I  "  For  God  is  not  unrighteous  to  forget 
your  work  and  labor  of  love,  which  ye  have 
shewed  toward  his  name,  in  that  ye  have  min- 
istered to  the  saints,  and  do  minister,"  Heb. 
vi.  10. 

Verse  13. 

"^)^oa  tijat  bbclkst  iit  llje  #;ubcns,  Ibe  dl^ompnions 
Ijearkir  mxta  iljg  JUoicE :  cause  mc  lo  Ijcar  it." 

"  The  Lord's  throne  is  in  heaven,"  yet  he 
dwelleth  in  "the  garden"  of  his  Church, 
among  the  trees  which  his  own  hand  hath 
planted.  Time  was  when  the  Bride  imagined 
that  her  Beloved  had  forsaken  his  garden  and 


308  THE    SONG    OF    SOLOMON. 

liad  ^^  turned  aside,^^  but  now  she  can  say, 
"  Thou  that  dwellest  in  the  gardens !"  This 
acknowledgment  bespeaks  in  her  a  cahn  and 
settled  assurance  of  mind,  which  she  did  not 
always  possess.  It  proves  her  to  have  in- 
creased in  the  knowledge  of  her  Lord  and 
Saviour  Jesus  Christ. 

Our  eyes  may  at  times  be  "holden,"  as 
Mar3''s  were  at  the  sepulchre,  when  "  she 
knew  not  that  it  was  Jesus,"  supposing  him  to 
have  been  the  gardener ;  but  it  is  the  privilege 
of  the  believer,  in  the  exercise  of  faith,  to 
know  that  Jesus  is  still  there,  whether  we  see 
him  or  not.  And  we  need  but  to  hear  his 
well-known  "  voice''^  saying,  "  Mary,"  to  regain 
all  our  confidence,  and  have  every  suspicious 
fear  put  to  flight. 

The  Bride  therefore  prays,  "Thou  that 
dwellest  in  the  gardens,  the  companions 
hearken   to  thy  voice:   cause  7ne  to  hear  it," 

"  The  word  companions  being  in  the  mas- 
culine gender  in  the  original,  proves  them  to 
be  the  companions  of  the  BridegToom.  His 
companions  are  '  Oie  angels,  that  excel  in 
strength,  and  do  his  commandments,'  having 


CHAPTER   VIII.  309 

also  this  peculiar  characteristic,  '  hearhening 
unto  the  voice  of  his  ivord^^  Ps.  ciii.  20." — DuK- 
HAM. 

They  alicays  hear  the  voice  of  Jesus,  and 
are  ever  ready  to  obey  the  first  whisper  of  his 
word.  Unlike  the  Bride,  they  never  slumber ; 
they  never  need  to  be  aroused  from  off  their 
beds  ;  they  never  compel  their  Lord  to  stand 
at  the  door  and  knacky  "  saying,  Open  to  me," 
chaps,  iii.  and  v. ;  they  need  no  urging  on  to 
holy  service;  it  is  their  delight  to  "do  his 
commandments."  They  require  no  exhorta- 
tion to  listen  when  he  speaks,  for  it  is  their 
incessant  occupation  to  be  "  hearkening  to  the 
voice  of  his  word  I"  And  the  Bride  would 
fain  "  hear  it,"  even  as  they.  "  Cause  me  to 
hear  it" — give  me  to  hear  the  "still  small 
voice"  speaking  in  thy  gospel,  in  thy  "Word, 
in  thy  providences,  in  thy  sanctuary  and  or- 
dinances, and  in  my  daily  walk,  "  Speak  com- 
fortably" unto  me,  Isa.  xl.  2  ;  Hos.  ii.  14, 
Cause  me  to  hear  thy  voice — even  thine^  and 
not  "the  voice  of  a  stranger;"  the  s/icpAercZ'*- 
voice,  John  x.  8 — 5,  27 — the  master''s  voice,  1 
Sam.  iii.  9 — the  counsellor's  voice,  Isa.   xxx. 


310  THE    SONG    OF   SOLOMON. 

21  —  tlie  rejjrover^s  voice,  Heb.  ii.  1  —  the 
Father's  voice,  Heb.  xii.  5 — and,  above  all, 
"  the  voice  of  my  helovedy  Cause  me  to  bear  it 
— "  not  for  a  time,  but  for  ever,"  even  as  do 
the  angels.  May  converse  mth  Jesus  be  my 
happy  employment,  "  hearkening  to  the  voice 
of  his  word."  "Cause  me,"  thy  Bride,  "to 
hear  it."  This  emphatic  "  me"  again  reminds 
us  of  the  oneness  of  the  whole  body  of  be- 
lievers ;  "  My  dove,  my  undefiled  is  one." 
All  the  plants  in  Christ's  garden  hear  the 
voice  of  Jesus.  Oh  for  more  of  the  cojistant 
whisperings  of  the  Spirit  of  Jesus  in  our  hearts, 
quickening  the  drowsy,  strengthening  the 
feeble,  comforting  the  disconsolate.  Why  do 
we  not  more  earnestly  reiterate  theory,  "  Thou 
that  dwellest  in  the  gardens,  the  companions 
hearken  to  th}^  voice :  cause  me  to  hear 
it?" 

"  The  sheep  hear  his  voice." 

"  Speak,  Lord,  for  thy  servant  heaerth.^^ 

But  the  Bride  of  Jesus  cannot  stop  here : 

sweet  indeed  it  is,  while  she  is  absent  from  her 

Beloved,   to  listen   to    the  breathings  of  his 

Spirit  "in  the  gardens,"  and  to  have  Christ 


CHAPTER    VIII.  311 

dwelling  in  her  heart  hy  faith.     But  she  urges 
yet  one  plea  more. 

Verse  14. 

"  piake  I^asie,  mw  ^clobcb,  aiib  ht  thou  like  to  a  |loe  or 
to  a  gomig  part  upoit  tbe  Pountatns  of  Apices." 

"  Come,  Lord  Jesus."  'Tis  true  we  have 
"the  earnest  of  the  Spirit  in  our  hearts;"  but 
we  want,  oh,  we  earnestly  long  for,  "  the  ap- 
pearing" of  our  Beloved  upon  the  mountains 
of  spices.  "Make  haste,  my  beloved,  be  thou 
like  to  a  roe  or  to  a  young  hart."  Come 
swiftly,  oh,  "  make  haste  !" 

Such  are  the  fervent  breathings  of  the  soul 
after  Jesus  ! — such  the  intense  affection  of  his 
Bride  !  How  her  language  betrays  the  warmth 
of  love  !  What  holy  vehemence  she  displays  ! 
One  might  wonder  that  sinners  should  dare  to 
use  such  language  towards  their  God ;  but 
"perfect  love  casteth  out  fear."  And  the 
Bride  is  now  so  filled  with  "  the  fall  assurance 
of  faith,"  "  confidence  toward  Grod,"  and  a  love 
which  no  waters  can  quench,  that  she  bursts 
forth  into  this  glowing  language,  "  Make 
haste,  my  beloved  1"  even  as  one  of  old  did 


312  THE    SONG    OF    SOLOMON. 

dare  to  reiterate  tlie  same  cry  in  one  short 
Psalm  four  times  over  ! — "  Make  haste  unto 
me,  0  God" — "  O  Lord,  make  no  tarrying" — 
"  Make  haste,  O  God,  to  deliver  me" — "  Make 
haste  to  help  me,  O  Lord  !"     Ps.  Ixx. 

Nor  do  the  children  of  God  desire  less  to 
see  the  Beloved  of  their  souls,  "  as  they  see  the 
day  approaching."  Hear  the  language  of  one: 
"  When  shall  I  be  satisfied  with  thy  face  ? 
When  shall  I  be  drunk  with  thy  pleasures  ? 
Come,  Lord  Jesus,  and  tarry  not.  The  Spirit 
says.  Gome — the  Bride  says,  Gome:  even  so, 
Lord  Jesus,  come  quickly,  and  tarry  not." — 
J.  Welsh. 

And  another  writes :  "  Oh,  how  long  is  it  to 
the  dawning  of  the  marriage-day  ?  Oh,  sweet 
Jesus,  take  wide  steps!  Oh,  my  Lord,  come 
over  the  mountains  at  one  stride  1  Oh,  my 
blessed,  flee  as  a  roe  or  a  young  hart  upon  the 
mountains  of  separation  !"  "  Oh,  time,  run, 
run,  and  hasten  the  marriage-clay,  for  love  is 
tormented  with  delays!"  And  again,  "I 
laugh,  I  smile,  I  leap  for  joy,  to  see  Christ 
coming  to  save  you  so  quickly.  Oh,  such 
wide  steps  as  Christ  taketh  I     Three  or  four 


OHAl'lEK    VIII.  313 

hills  are  but  a  step  to  liiui.     He  skippctli  over 
mountains." — S.  Rutherford. 

Yea,  and  many  can  add,  "  My  soul  longeth, 
yea,  even fainteih^^''  for  the  sight  of  Jesus! 

"  The  minutes  seem  to  move  too  slow : 
May  Jesus  quickly  come  !"  watts. 

"  Be  thou  like  to  a  roe  or  to  a  young  hart 
upon  the  mountains  of  spices."  It  is  not  here, 
as  in  earlier  experience,  "^Ae  mountains  of 
Bether^'  or  division,  chap.  ii.  17,  margin — it  is 
not  that  clouds  have  come  between  us  and 
Jesus,  and  we  want  to  see  the  light  of  his 
countenance  again  by  faith — no  :  the  soul  is 
here  in  the  full  possession  of  that  bright  and 
happy  experience  ;  but  far  above  and  beyond 
all  that,  yea,  even  while  our  conversation  is  in 
heaven,  we  long  for  more  still — "  ive  look  for 
the  Saviour,  the  Lord  Jesus  Christ,"  &c.,  Phil, 
iii.  20,  21.  We  look  for  his  coming  again  to 
receive  us  unto  himself ;  and  this  is  something 
beyond  our  going  to  be  with  him.  "  Beloved, 
now  are  we  the  sons  of  God,"  says  the  apostle, 
BUT  "it  doth  not  yet  appear  what  we  sliall  he ; 
but  we  know  that,  vshen  he  shall  appear^  we 
27 


S14  THE    SONQ    OF    SOLOMON. 

shall  be  like  him ;  for  we  shall  see  him  as  he 
is,"  1  John  iii,  2.  That  is  the  consummation 
we  aie  looking  for. 

"  One  view  of  Jesus  as  he  is 
Will  strike  all  sin  for  ever  dead."         cowper. 

"  We  would  see  Jesus,"  is  the  ceaseless  cry 
of  his  Bride.  We  are  already  ujoon  "the 
mountains  of  spices" — we  are  already  enjoy- 
ing much  of  the  heights  and  depths  of  the 
love  of  Jesus — already  we  are  risen  in  him 
far  above  all  the  fading  vanities  of  earth, 
which  gradually  appear  smaller  and  fainter, 
and  sink  into  real  insignificance  as  ice  astend 
the  mountain  heights^  and  leave  them  far  behind 
in  the  plains  below — already  we  seem  to 
breathe  something  of  the  air  of  heaven,  with 
its  rich  perfumes  and  spices — we  are  "  sick  of 
love" — we  long  to  fly  away,  to  see  Jesus  com- 
ing in  the  clouds,  and  to  be  "  caught  up  to  meet 
him  in  the  air !"     We  long  to  be  in  glory, 

"Where  saints  in  full  fruition  prove 
His  rich  variety  of  lave  1"  watts. 

Oh  !  Christians,  awake  !  "  Arise  ye,  and 
depart,  for  this  is  not  your  rest."     Get  ye  up 


CHAPTKU  vin.  316 

into  the  "  mountains  ol"  spices  :"  soar  far  iibove 
the  gTo veiling  things  of  sense  ;  "  look  up^  and 
lift  up  your  heads."  Get  ye  to  the  mountain- 
top,  above  all  the  mists  of  earth,  that  ye  may 
clearly  discern  the  first  rays  of  light  which 
shall  mark  the  rising  beams  of  the  Sun  of 
Eighteousness.  Stand  upon  your  watch-tower 
— "  Be  ye  ready" — "  Watching  unto  prayer" 
—"Without  spot"— "Unblameable."  "Be 
found  of  him  in  peace" — "Let  your  loins  be 
girded  about,  and  your  lights  burning,  and  ye 
yourselves  like  unto  men  that  wait  for  their 
lord" — "Looking  for  and  hasting  unto  the 
coming  of  the  day  of  God" — "Looking  for 
that  blessed  hope,  and  the  glorious  appearing 
of  the  Great  God,  and  our  Saviour  Jesus 
Christ" — and  ahiding  in  him,  that  when  he 
shall  appear  ye  may  have  confidence,  and  not 
be  ashamed  before  him  at  his  coming. 

Yes,  it  is  for  that  soul  only  which  counts  all 
things  else  lut  loss  for  Christ  to  be  able  in  sin- 
cerity to  echo  the  cry  of  the  Bride,  "Make 
baste,  my  beloved!" — "Why  is  his  chariot 
so  long  in  coming?  and  why  tarry  the  wheels 
of  his  chariot  ?"     Oh,  listen  to  the  gracious 


316  THE    80KG    OF    SOLOMON. 

interpretation  he  has  given  of  his  delay — 
"  The  Lord  is  not  slack  concerning  his  promise, 
.  .  .  but  is  longsuffering  to  us-tuard,  not  loilling 
that  arty  should  perish^  hut  that  all  should  come 
to  repentance^''''  2  Pet.  iii.  9. 

"  Sinners  still  thy  garments  touching, 
Stay  thee  in  thy  coming  here." 

Enter,  then,  into  fellowship  of  spirit  with 
Jesus ;  and,  by  prayer  and  supplication,  by 
life  and  conversation,  seek  to  bring  in  those 
that  are  "  without,"  and  beseech  him  "  shortly 
to  accomplisli  the  number  of  his  elect."  So 
shall  he  hasten  his  kingdom,  and  "  so  shall  we 
ever  be  with  the  Lord."  "Like  a  roe  or  a 
young  hart,"  Jesus  is  drawing  nigh.  Hear  his 
own  voice,  speaking  to  thee  "in  the  gardens," 
and  saying,  "  Surely  I  come  quickly." 

And  may  the  same  Spirit  which  breathes 
through  him  in  those  precious  words  (which 
make  known  the  mind  of  Christ  towards  us) 
breathe  through  us  also,  as  the  vitally-united 
members  of  his  body,  causing  us  to  cry  out  in 
oneness  of  spirit  with  him — "  Amen !  Even 
so,  come  Lord  Jesus  I" 


BS1485.N5611858 

The  Song  of  Solomon  compared  with  other 

Princeton  Theological  Semmary-Speer  Library 


1    1012  00052  6030 


